access of languishing souls to his Throne of Grace yea this blessed Sacrament is the very Mercy-seat of our God where Jesus Christ is exhibited to the Father as the propitiation and atonement for the faithful Rom. 3.3 § 12. Where then there is faith and repentance it is not our failing that shall make Gods truth to fail not our defects which shall make his promises of none effect no though justice exact justice doth require a perfection of our obedience yet mercy indulgent mercy will vouchsafe acceptance through Christ through Christ in whom mercy and truth are met together Psal 85 10. on purpose that righteousness and peace may kiss each other even in him our blessed Mediator in him do meet all the paths of God in which he brings salvation to his Church and those paths are now become beaten roads right viae Regiae the King of Heavens high-waies in which we have our passage from sin and death to righteousness and life from guilt and misery to holiness and glory and these paths of our God what are they but his Mercy and Truth in Christ Jesus § 13. But O my soul that the paths of the Lord are mercy and truth it is to them that keep his Covenant and his testimonies seeing then thou hast broken his Covenant and transgrest his Testimonies how canst thou expect the acceptance of mercy and the blessings of truth True I have sinned and through my sin mine obedience is become imperfect but what is not the Covenant of my God a Covenant of Grace Jam. 2.13 where mercy rejoyceth yea triumpheth against judgment yea is not the Covenant of my God that Covenant made with Abraham confirmed by Christ and sealed by this holy Sacrament a part of which Covenant is the remission of sins if so then shall faith and repentance be accepted through Christ and all my imperfections made up with the righteousness of his most perfect obedience § 14. Indeed were our obedience perfect what need should we have of Christ to justifie and save us though Truth and Justice then may blame and condemn our failings in the keeping of Gods testimonies yet grace and mercy go before to vail all with the robe of Christs righteousness to a pardoning our infirmities Psal 89.14 an accepting our persons and a rewarding our services though we cannot then keep the Covenant and Testimonies of our God in an Angelical purity yet may we do it in an Evangelical sinceritie though not in a full perfection yet in a sincere endeavor of holy obedience Phil. 3.12 13 14 and blessed is that soul which shall witness the saving comfort of this sacred doctrine that all the paths of the Lord are mercy and truth unto such as keep even thus keep his Covenant and his Testimonies Vers 11. For thy name sake O Lord pardon mine iniquitie for it is great § 1. THe very best of Gods Saints do not so perfectly keep the Covenant and Testimonies of their God but that in thoughts of his Covenant they may well have a sense of their sin in the meditation of his Testimonies they may well have an apprehension of their transgressions and this is that which put David here upon this emphatical ejaculation of fervent prayer For thy names sake O Lord pardon mine iniquity for it is great § 2. Thou Lord not only art good and gracious but thou wilt also be so acknowledged so declared yea as such worshipped and adored that thy name then be not dishonored let me though a sinner be accepted pardon mine iniquity that it be not said thou ever rejectedst a poor penitent and thereby lose the glory of thy name whose name is merciful A merciful clemency is a royal vertue Exod. 34.5 6. and honorable in every Soveraign Majesty thou then O Lord Psal 24 5 8. who art the King of Glory make this thy holy Sacrament to be the broad Seal to my pardon and this for thy names sake even for thy mercy sake by which thou art as well known as any man can be by his own name § 3. I plead not Lord my merits who am less then the least of thy mercies and as I look not upon my merit so nor do thou look upon my demerit as I do not view my worthiness so nor do thou view my unworthiness but thou who art called the God of mercy be unto me what thou art called make good the glory of thine own name in being merciful unto my sin of which I cannot say as Lot of Zoar is it not a little one no it is great Gen 19.20 for that it is against thee so great a God and so good to me Great for that my place my office my calling is great the Sun the higher it is the less it seems but my sins the higher I am the greater they are even in thine and others eyes § 4. Great for that my knowledge of thee and thy waies is great I knew thy will and yet did it not my conscience check'd me and yet I obeyed not thy Spirit moved me and yet I yeelded not Mine iniquity is great for that I have greatly multiplied and increased it so that it is become great in quality and in quantity great in weight and in number very heinous very numerous yea the number of my sins is numberless those I know and confess are few in comparison of what are unknown and hidden from me Psal 19.12 § 5. Yet further mine iniquity is great for that mine apprehension of it is so great that I know more ill by my self then by any other each man best feels his own burden and the burden of my sins is such as is too heavy for me to bear Lastly mine iniquity is great for that it is such a debt as I am no way able in the least part to make satisfaction And even a little debt is great to him who hath nothing to pay Wherefore O Lord hide not thy great mercy from me who hide not my great sins from thee and the greater is the guilt of my sin the greater shall be the glory of thy mercy to pardon it let it be the glory of thy mercy then to pass by mine offences so shall the greatness of my sins make the glory of thy mercies more conspicuous for that where sin hath abounded there grace doth much more abound Rom. 5.20 § 6. And thus though I went against mine own knowledge in sinning yet do not thou Lord go against thine own nature in punishing who hast promised if we beleeve and repent thou wilt forgive and now 1 Cor. 10.12 as my sins teach them that stand to take heed least they fall so let thy pardon of my sins teach them that are faln upon their repentance not to doubt of thy mercy and forgiveness which mercy and forgiveness do thou seal unto my soul and to each humble penitent through Jesus Christ in a return of peace unto our consciences by
sweet is thy mercy let be the more eager my longings that so my whole life on earth may be a continued breathing after that eternal fellowship and communion with thee in Heaven thus thus let me wait even all my life all the day Vers 6 7. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Remember not the sins of my youth nor my transgressions according to thy mercy remember thou me for thy goodness sake O Lord. § 1. O My God thy former mercies are pledges to me of thy future grace Wherefore remember O Lord thy tender mercies and thy loving kindnesses which have been ever of old Psal 90.2 exhibited by thy Spirit in this Sacrament Are not thy mercies O Lord like thy self from everlasting to everlasting thy mercies they have been ever of old and sure the streams cannot fail where the fountain is inexhaustible and such is thy good goodness § 2. But how is it then that my soul dwels in darkness if thou be light how is that I remain disconsolate and miserable if thou Lord art so gracious and merciful thou lovest to be importuned in prayer Isa 43.26 and thereby as it were minded of thy mercy not that that thou art forgetful of thy love but that thou wouldst have us sensible of our wants Wherefore least thou shouldst do as my sins have deserved cast me out of thy thoughts let my humble suit mind thee of thy mercies Thy tender mercies for it is no ordinarie medicine that will cure my soar no mean mercy that will save my soul the sadness of my affl ctions requires the tenderness of thy compassions wherefore Remember O Lord thy tender mercies Psal 42.7 § 3. Mercies O how does one deep call upon another the depth of my multipli'd miseries calls loudly calls upon the depth of thy manifold mercies even that mercy whereby thou dost pardon my sin and help mine infirmities that mercy whereby thou dost sanctifie me by thy Grace and comfort me by thy Spirit that mercy whereby thou dost quicken me with life and preserve me from death that mercy whereby thou dost deliver me from Hell and possess me of Heaven Remember O Lord all those thy mercies thy tender mercies which as they have been of old unto thy Saints so now seal them unto thy servant in this blessed Sacrament § 4. And as thou seals me thy tender mercies so convey unto me thy loving kindnesses even those enligthning gifts those beautifiing graces those refreshing comforts those divine manifestations of thy presence those secret aspirings of the soul those devout raptures of the Spirit those divine meltings of the heart that peace of conscience that joy in the holy Ghost all these thy loving kindnesses let me in some proportion of measure taste if not in some measure of fulness enjoy in a blessed communion with thee my Jesus in this sacred solemnity § 5. Thy Saints of old how have they come from this thy Table satisfied with good things and like Giants refreshed with wine Psal 65.4 furnished to every good work and strong to resist the temptations of Satan having been made partakers of thy precious blood which thou shedest for them how have they been animated in the profession of faith to shed their dearest blood for thee Yea remember those thy former mercies to mine own soul when I have come with sorrow and returned with joy come trembling in fear and returned exulting through faith come fainting and weak returned strengthened and confirmed And what Lord hath thy Table been so sweet a refreshing and shall it not be so still to my soul if I come the oftner shall I return the sadder and by how much I am the more eager in my desires wilt thou be the further off in thy fulness § 6. This indeed my sins have deserved but thy mercies they are tender and will not deal with me according to my deserts wherefore remember then thy old mercies not my old sins thy tender compassions not my present transgrssions call not to mind the sins of my youth to visit them upon the years of my riper age wean me from my youthful sins and give me not over by a just judgement upon their provocation to more manly more stubborn impieties Just it were that the sins of my greener years should deprive me of thy blessing in my riper age but whilst my sins move thee to wrath let thy compassions move thee to mercy that so my former unworthiness with-hold not from me the blessing and grace of thy present Ordinance remember thou me in this according to thy mercy for thy goodness sake O Lord. § 7. According to thy mercy not mine for I have forsaken those mercies thou madest mine own in being cruel to my self by my sin Jon. 2 8. Psal 59.10 17 through distrust of thy promise upon presumptions in thy mercy yea let it be for thy goodness sake not mine for in me Rom 7.18 that is in my flesh dwelleth no manner of thing that is good let thy goodness then be the motive thy mercy the rule of all that grace and of all those blessings thou vouchsafest unto my soul Vers 8 9 10. Good and upright is the Lord therefore will he teach sinners in the way The meek will he guide in judgement and the meek will he teach his way All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies § 1. GOod and upright is the Lord therefore will he teach sinners in the way The true knowledge then O God of thy will is the gracious manifestation of thy goodness Good is the Lord in the graciousness of his promises upright is the Lord in the truâ—h of his performances and this grace and truth which is the habitation of his Throne is the refuge of the sinner the sanctuary of the penitent whom he teacheth in the way even the way of truth the way of holiness the way of life § 2. The Lord is good And where Oh my soul canst thou better tast the goodness of the Lord then in this blessed Eucharist Psal 34 8. the sacred feast of the Lords goodness and as his goodness doth invite thee so let his uprightness encourage thee for that faithful is he who hath p omised faithful to give according to his promise healing for thy wounds strengthning for thy weakness comfort for thy sorrow yea give that which is the compendium of all spiritual good things Rom 5.1 2 Peace of conscience and joy in the holy Ghost § 3. Why art thou so heavy O my soul and why art thou so cast down within me Psal 42.11 Is it because thou hast broken the Covenant of thy God even the Covenant of reconciliation sealed thee by the Sacrament and that thus by thy sin thou art become at enmitie with thy maker Be it so yet will not the Lord who is good be as gracious
my distresses § 1. GOD being an Infinite Good as he hath his being from himself so hath he his contentment in himself He hath his Paradise in his own bosom his perfect bliss in the eternity of his own fulness And O the immensity of Gods love unto man in ordaining him no other felicity then himself enjoys giving himself to be mans end mans happiness This then is the comfortable rest of mans soul Communion with God in Christ which yet in this life is neither full nor fixt the godly mans comforts being always sweet yet often short his communion with God having its frequent interruption Psal 30.7 though not a total dissolution § 2. So that did we lay our ears to the devout mans closet how might we hear the Turtle-moans of his sobbing sorrows the deep sighs of his broken heart Oh how are his prayers bedewed with tears which drop from the bleeding wounds of his anguisht soul His sad complaint how is it often that of mournful Sion Isa 49.14 The Lord hath forsaken me my God hath forgotten me Every word hath its accent of woe and emphasis of sorrow The Lord rich in his goodness dear in his love the Lord infinite in his power glorious in his majesty faithful in his truth even the Lord my God my God by covenant and communion the stay and strength of my soul the desire and delight of my heart the life of my joy and the joy of my life He hath forsaken me § 3. Yea he hath not only cast me out of his arms but also out of his heart he hath not only taken away his hand but hath also hid his face I am no more his love I am no more his care He hath forgotten me Now this state of spiritual desertion though excluding comforts yet is it consisting with grace And therefore the devout Saint of God notwithstanding his languishments of sorrow does not lie down in distrust but raised by faith he powres forth his complaint unto God in prayer Thus holy David Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are enlarged oh bring thou me out of my distresses § 4. Here we have the Case and the Cure of a deserted soul the Case rightly stated in a mournful complaint and the Cure fitly applied in a fervent prayer The Case rightly stated in a mournful complaint 1. In its spiritual dereliction I am desolate 2. It s secret anguish I am afflicted 3. It s high aggravation The troubles of my heart are enlarged In the Cure fitly applied in fervent prayer 1. To the Spiritual dereliction is applied the manifestation of Divine love Turn thee unto me 2. To the secret anguish is applied a soveraign balm Have mercy upon me 3. To the high aggravation is applied a full deliverance Oh bring thou me out of my distresses Thus turn thee unto me and have mercy upon me for I am desolate and afflicted c. § 5. 1. The case of a deserted soul rightly stated in its spiritual dereliction I am desolate The devout soul in its neer approaches unto God through Christ Psal 34.8 oftentimes tastes and sees much of heavenly sweetness and divine love yet those comforts though of heavenly stock like plants carried out of their native soil and proper climate they keep not their sweetness in a continued strength God oft-times withdrawing himself from his dearest Saints in the comforting influence of his grace and love The cheering vigor then of Grace in its triumphant power over sin and the satisfying peace of conscience in the cleer testimony of the Spirit they are not always the portion of the truly sanctified Grace and Peace indeed they are happy Mates Eph. 1.2 Phil. 1.2 but not inseparable companions Grace may be without Peace though Peace cannot be without Grace The soul then is often desolate and forsaken of God in the refreshing influence of peace and comfort when yet he is most intimately present with the soul in the quickening power of life and grace § 6. Now the spiritual dereliction we here speak of it is none other then a stop of that gracious effusion of Gods love a shutting up those streams of sweet refreshments which were wont to flow forth from the fountain of Christs fulness upon the soul A truth this so well known by sad experience to Gods Saints that who is he that hath drunk of the waters of life that hath not tasted those waters of Marah that hath not tasted at least some drops of that full cup of Christ when in bitter anguish of soul he cryed out upon the Cross Mat. 27.46 My God my God why hast thou forsaken me This then of Gods withdrawing himself in the comforts of his Spirit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of the Apostle a temptation common to men 1 Cor. 10.13 the best of men even to men of the divinest tempers and devoutest souls § 7. Yet these spiritual derelictions of the godly though they are real they are not total not final for that God is faithful in his promise whose promise is full and emphatical Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never leave thee nor forsake thee Est in loc Est negationis conduplicatio ut sit vehementior pollicitatio The promise is doubled in the expression that our faith might be confirmed in its assurance Yea here are five Negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as if God had said I will not no I will not no most assuredly I will not for ever leave thee for ever forsake thee his compassions may be restrained but cannot be extinguished § 8. Know then in the spiritual desertions of comfort Gods love is not interrupted in him but the acts of his love intermitted to us he withdraws himself indeed in his love but it is not amor benevolentiae but amor beneficentiae as the School speaks his love of benevolence wherewith he loveth us in Christ this love like himself it is unchangeable but now the actings of this love which is the love of beneficence that is often suspended in its measure and degrees according to Gods wisdom and will this love of benevolence and beneficence may aptly be illustrated by lux and lumen the inherent and the radiant light of the Sun Gods love of benevolence like the Suns inherent light it varies not but his love of beneficence like the Suns radiant light it is often clouded yet not totally eclipsed And when Gods love is clouded his face hid then is the soul desolate which dereliction brings not onely a sudden fit of heaviness but very often a continued estate of discomforts sharpened and imbittered with inward afflictions for so saith David in his desertion I am desolate and afflicted § 9. 2 The secret anguish I am afflicted Indeed what soul can be desolate and not be afflicted Psal 30.6 Thou Lord didst hide thy face and I was
holiness all our glory and happiness Wherefore O my God Isa 44 2. Isa 26.13 Psal 48.14 Deut. 32.30.31 Isa 63.16 in thee do I trust in thee as a Creator to sustain me as a Lord to govern me as a Guide to direct me as a Rock to defend me as a Father to succor me All which relations thou hast taken upon thee in a merciful regard to my weakness and wants that thou mightest the more manifestly declare thy goodness and love which goodness and love now seal unto my soul by a Communion with thee in the Lord Jesus § 16. But how may we best strengthen our trust in God that we faint not in these dayes of trial Ans We strengthen our trust by renewing our resignation and when can we more seasonably renew our resignation Gal. 3 1. 1 Cor. 11.26 Eph. 2.18 then at our receiving the blessed Sacrament in which we have exhibited the fulness of Christs merits as the propitiatory sacrifice and attonement for our souls by whom we have access unto the Father to receive a blessing of pardon and of peace of life and salvation from him Do we then in all humble devotion make this sincere resignation at the Table of the Lord even offer and present unto God from our hearts as we profess with our tongues offer and present our selves our souls and bodies as a reasonable holy and lively sacrifice unto him Rom. 12.1 casting our selves upon him in the mercy and truth of his promise in the wisdom and power of his providence § 17. And upon this total resignation he seals us this assurance that he will exercise those his properties imploy those his attributes for our comfort and protection for our support and salvation and this beyond what our wits can design our wishes can desire or our thoughts conceive And let not any penitent though languishing soul be discouraged from this holy Sacrament of the Eucharist there to renew his resignation Jer. 23.6 and strengthen his trust for that here we have set forth Christ our righteousness and that name imprinted on him which was proclaimed before Moses Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Ps 9.10 This that name of God whereof David speaks saying They Lord that know thy name will trust in thee Yea this is that Solomon speaks of Pr. 18.10 when he says The name of the Lord is a strong tower the righteous runneth into it and is safe safe from the guilt of Sin from the rage of Satan and from the fear of Hell § 18. Wherefore for the instruction and comfort of the dejected we will spell every letter of this Name we will view every turret in this Tower The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Here then art thou frighted O thou languishing soul art thou frighted at the vast armies of thy lusts and the potent powers of hell which come against thee why here 's thy refuge thy tower the Lord the Lord Jehovah the mighty God the Lord of hosts he will defend thee he will deliver thee True says the dejected Penitent I question not his power but his will Why hear then he is the Lord merciful as the Lord to assure thee he is able so merciful to give thee as full an assurance that he is willing Ah! but I am so wretched and so worth-less a creature that I have nothing to move his mercy Why yes sure for misery is the object of mercy and besides thy God as he is merciful so he is gracious his riches of mercy are free not expecting merit to move but faith to receive § 19. Ah! but God hath been often rejected by me how shall I then be accepted of him Why know his name will still answer thy moans as he is gracious to receive freely so he is long-suffering to wait patiently even that he may be gracious Ah! Jer. 30.18 but my sins are numerous and hainous great in number and in weight Why but he who is long-suffering in patience to bear is also abundant in goodness to pardon Ay! but I have been false unto God often very often returning and yet as often revolting I have broken my resolutions my vows my covenants and how then shall I hope for pardon Why though thou hast been unfaithful unto God yet will God be faithful unto thee as he is abundant in goodness to forgive thy sin so is he abundant also in truth to make good his promise his promise of grace and salvation to the believing Penitent § 20. Oh! but my hainous guilt strikes terror into my wounded conscience I have sinned wilfully presumptuously with many aggravating circumstances of guilt and of horror Why but see his Name and see it written too upon his Saints A God forgiving iniquity transgression and sin sins of all sorts and sizes of all kinds and degrees the most hainous and the most numerous Ay but this is mercy vouchsafed but few Yes it is mercy vouchsafed to thousands and a mercy not exhausted but still renewed He hath a whole treasure full of it and as a treasure he keeps it He keeps mercy for thousands § 21. And here thâ—s treasury is open in this blessed Sacrament come and receive of this mercy of thy God this pardoning this healing this comforting this saving mercy of thy God dispensed by the bountiful hand of thy Jesus who with that mercy gives his merits his benefits his spirit his whole fulness his whole self Joh. 1.16 Wherefore rouse up thy soul to receive the bounty of thy God and of thy Saviour with an humble a thankful and a devout heart And amongst other parts of thy devotion remember Davids petition Let me not be ashamed for I put my trust in thee Verse 21. Let integrity and uprightness preserve me for I wait on thee § 1. SIn and shame guilt and punishment they are inseparable in their conjunction unless a timely repentance sue out a divorce and the blood of Christ make the separation In the prosecution of sin nothing more hardens in impenitence then the prosperous success of impiety And in the execution of punishment nothing more confounds with shame then the unexpected disappointment of hope for instance when sacrilegious men have enrich'd themselves with the Churches spoils and raised themselves upon her ruines going on for a while successfully in their wickedness They think God altogether such an one as themselves one that approves of their sin Psal 50.21 in prospering their designs and hereby they become hardned in their impiety not willing to take the bitter pil of penitence and godly sorrow whilst they are chewing the sweet morsel of profit and worldly gain But oh when they think to digest the morsel they have swallowed when they think to enjoy the Houses and Lands they have
us belongeth confusion of f ce to our Kings to our Princes and to our Fathers because we have sinned against thee Yea humility prompteth the soul in the midst of Gods judgments to an advancement of his mercy Thus the Psalmist Psal 1â—3 10 He hath not dealt with us according to our sins neither hath he rewarded us according to our iniquities and it is the humble acknowledgment of Gods Church in her lamentations of sorrow saying Lam. 3.22 It is of the Lords mercy that we are not consumed § 15. 2. Faith the Apostle calls faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the substance Heb. 11 1. so the subsistence of things hoped for the subsistence makeing that glory and blessedness that salvation and deliverance to have a present subsistence with us which we look upon through hope as in their future existence to us Wherefore then is it that the conscientious confessoâ—s of Christs truth so calmly so patiently yea so chearfully suffer the disgrace of the world and the violence of the wicked is it not because they see by faith that to suffer for righteousness truely makes them what Turtullian elegantly stiles them Coelestis gloriae candidatos Candidates of the celestial glory haveing received the earnest of the spirit the seal of their redemption 2 Cor. 1.22 Ephes 4.30 Rom 8.23 the first fruits of glory they see by faith that whilst men load them with injuries they heap up their rewards whilst they spoil their earthly goods they encrease their heavenly treasure yea each scornful reproach they see by faith it does but add a flower to their garland each violent act a jewel to their Crown 2 Cor 4 17. all their light affliction which is but for a moment they see by faith how it works for them a far more exceeding and eternal weight of glory § 16. 3. Hope such as that of Davids which he commends unto the Church upon his own experience of good success Psal 130.7 Let Israel hope in the Lord for with the Lord there is mercy and with him is plentious redempteon Wherefore when the Church mourneth and the gates of Zion languish this the hope which strengthens the patience and comforts the souls of Gods Saints that he will either vouchsafe them a temporal deliverance or crown their sufferings with an eternal salvation this that hope of which saith the Apostle Rom. â— 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non confundit so the vulg it brings no shame of face no confusion of soul it fears no deficiency on Gods part and preserves from Apostacy on mans part and so becomes a right what the Apostle stiles it the Anchor of the soul Heâ— 6 â— both sure and stedfast § 17. 3. What the best duties of devotion Answ Solemn humiliation fervent prayer and a worthy receiving the blessed Eucharist 1. solemn humiliation solemn for time for measure and the manner of performance for time some day in the week or at least in the moneth set apart and dedicated to this service For measure not the dropping of a tear the breathing of a sigh and so away Psal 51 1â— no we must offer unto God the Sacrifice of a broken heart and a contrite spirit the sorrows of our contrition must be like that of one mourning for the dead a funeral sorrow the deepest of mournings yea Zech. 12.10 like that of one mourning for her onely Son the saddest of Funerals Indeed the Church by our sins is laid in the depth of calamities fit it is that we for our sin lie down in the deepest of humiliations For manner of performance confessing the guilt of sin bewailing the bitterness of distress deprecating Gods wrath and imploring his mercy § 18. To affect our souls with the greater relentings of contrition and meltings of compassion see oh see we how this Church our Mother Lam. 1.1 sits as a disconsolate widow mourning in her distress her hair dishevel'd her beauty defac'd her garments rent her body wounded her blood flowing her spirits fainting yea see see a flood of tears overtakes her streams of blood her sorrow accompanies her pain and her mourning her affliction And yet how do too too many who boast themselves her Sons Oh! how do they by their oaths their drunkenness their whoredoms and other their abominable pollutions how do they even drag this their Mother by that hair which sorrow hath dishevel'd How do they trample upon her whilst she sits in the dust how do they widen her wounds sharpen her pains imbitter her sorrows and every way aggravate her misery Wherefore as many as are affected with the Churches deep affliction and wait upon God for her gracious restauration let them thus wait even in this sacred duty of holy devotion Solemn humiliation Iam. 5.13 § 19. 2. Fervent prayer this is St. James's Catholicon his general remedy for all spiritual distempers If any man among you be afflicted let let him pray the Original is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in the large sence as here most proper we may thus paraphrase the words of the Apostle Doth any among you suffer any evill of body or of mind as the readiest means of his redress and succour let him pray and in our prayers do we prescribe to our selves some solemn service of devotion more peculiarly appropriate to this sacred blessing Nehem. 1. Dan. 9. the Churches restauration and peace Thus did Nehemiah thus did Daniel and Psal 137. the faithful are so zealous for Jerusalem the type of the Church that they seal the resolution of earnest prayer with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this dreadful imprecation Psal 137.6 that if they remember her not their tongues may cleave to the roof of their mouthes intimating this zealous wâ—sh that they may never have tongues to pray for themselves if they forget to pray for Jerusalem § 20. 3. The blessed Eucharist here we have an unmoveable center to rest on God our portion Christ our fulness an object larger then the heavens Oh that our faith were now suitable to its object the firmness of our trust to the fulness of our God our Jesus had the widow of Sarepta prepared more vessels she had received more oil 1 King 17.14 and that we receive less in the supplies of grace and the bounties of love from God and Christ it is because we are straitned in our faith not God or Christ straitned in his bounty we less capable to receive not he less willing or able to give the Widows vessels were all filled and here each humble soul shall be replenish'd according to the measure of their capacity not the riches of Christs fulness who as the Sea can fill the vessels though never so large and therefore where the measure is but little there the vessels are but small Enlarge we then the thirsting desires of our soul that the fountain of Christs
this blessed Sacrament § 7. In the close observe the strange yet strong argument of faith and repentance Pardon mine iniquity for it is great what does the humble penitent pray and plead for pardon from the heinousness of the offence and the multitude of the sins yea and an inforcing plea it is too when uttered from a broken heart and contrite spirit for that then even then is God most affected with mercy when he sees man most afflicted with misery This cry then of the humble penitent unto God pardon my iniquity for it is great is like that of the languishing patient unto the Phisitian help me for I am dangerously sick this we are sure the greater the sense of sin the greater the sincerity of repentance where then there is true penitence it will be a good argument to pray as David here does For thy name sake O Lord pardon mine iniquity for it is great Vers 12 13 What man is he that feareth the Lord him shall he teach in the way that he shall chuse His soul shall dwell at ease and his seed shall inherit the earth § 1. OH the water-floods of ungodliness which over-flow the world as another deluge in a general apostacy from truth and righteousness yet who is it that fears drowning who is it that in sense of sin and remorse of soul fears humbly and contritely fears the just wrath and vengeance of God Many there are in deed who plead for Reformation and pretend the fear of the Lord but what do they but cast out Devils by Beelzebub cast out prodigality by covetousness superstition by prophaneness Popery by Atheism and the like Yea as the Psalmist speaks whilst the vilest of men are exalted exalted to Moses Chair and Aarons Altar needs must it follow that the wicked walk on every side Psal 12.8 ambulant in circuitu as the vulgar Translation reads it they walk about in a circle pursuing their worldly interest they tread a large circumference of sins of which Hell it self is the Center § 2. See their character from the pen of an Apostle Rom. 3.13 Their throat is an open sepulchre with their tongues they have used deceipt the poison of Asps is under their lips And what is the true orginal as well as the high aggravation of all this wickedness what but that vers 18. There is no fear of God before their eyes So that in wonder at the rarity of a person truely religious we may well say Quis ille vir What man is he that feareth the Lord But it is not onely the rarity but more especially the excellency of the truly religious that David here in devout meditations so much admires § 3. He had said vers 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies and now reflecting upon himself he seems to make this the meaning of his here registred meditation Oh how does my conscience accuse me and my sin testifie against me that mine iniquity is great so that though all the waies of God be mercy and truth Vers 10. yet seeing it is to them that keep his covenant and his testimonies I cannot find comfort in his promises whilst I continue in my sins I cannot joy in his mercy whilst I languish in my guilt but as for him who hath God always before his face to over-aw his soul from trangressing his commands Psal 4 4. thereby injoying him in his love and the light of his countenance thereby preserving intire his claim to the promises of grace and life his hope of glory and blessedness Oh the excellencie and greatness Oh the beauty and loveliness Oh the bliss and happiness of such a soul of such a Saint O quis ille vir what a man is he he who thus feareth the Lord § 4. Whilst others fear those who kill the body the truly religious fears him who can kill both body and soul Mat. 10.28 and kill not only as wicked oppressors per modum potentiae by way of power but as a righteous Judge per modum justitiae by way of justice Many there are obstinately wicked who yet fear when they have offended struck with the horror of their guilt but it is the devoutly religious who fear to offend struck with the hatred of the sin It is one thing to fear because we have sinned another thing not to sin because we fear The former is oftentimes from the earth earthly the latter is alwaies from heaven heavenly the former does arise oft-times from the love of our selves the latter only from the love of God Cant 5.5 § 5. Fear is the Spouses myrrh which when it is lest we offend like the myrrh flowing of its own inclination it is much the better but when it is because we have offended like the myrrh of the second flowing which comes not without incision some smart and anguish upon the soul the former is the preservative the latter is the plaister the former prevents the malady the latter helps to the cure Of both we may say by way of excellencie though of the former in the greater excellencie What man is he that thus feareth the Lord Feareth for what why not so much for his judgments as his mercies To fear him for his judgments that is servile to fear him for his mercies that is true filial fear When his Judgments of wrath are upon us Isa 26.9 Psal 90.11 who is it that will not fear It was of old Thereafter as a man feareth so is thy displeasure But now the tables are turn'd and it is the direct contrary Thereafter as is thy displeasure so is mans fear § 6. Gods judgments and mans fear unless it be with those desperately wicked who are even fearless of Gods judgments they keep pace If he severely inflict his wrath then a seemingly devout fear is upon us but if he take off his rod we presently cast off our fear whereas the devout and truly pious soul will say as the Psalmist does Psal 130.4 There is mercy wâ—th thee O Lord therefore shalt thou be feared Indeed to the Godly all the ways of God are mercy so that we cannot tread the path of holiness but we must set foot in the way of mercy especially when we come to Gods house and approach the Lords table there there the Lord receives us into Covenant confirming to us his grace both the grace of Justification in the remission of sins and the grace of Sanctification by the spirit of holiness yea here he communicates the fulness of his benefits the riches of his blessings the sweetness of his love here he strengthens us in spiritual life and gives us the pledge of eternal glory And who is it that will not fear lest by unworthiness he deprive himself of all this mercy or by unthankfulness sin against all this love § 7. What man is he then that feareth the Lord that feareth to be absent
from this holy Table this blessed Sacrament yet feareth to come unprepared to it That man shall be as blessed in his coming as he is rare to find Blessed shall he be 1. in the sacred knowledg of Christs will Him shall he teach in the way that he shall choose 2. Blessed shall he be in the quiet peace of a good conscience his soul shall dwell at ease 3. Blessed he shall be in the present comfort of an hopeful progenie his seed shall inherit the earth § 8. 1. Blessed in the knowledg of Christs will him shall he teach in the way that he shall choose He that feareth the Lord let him in this Sacrament commit his way unto the Lord Psal 37.5 as for the blessings of his Providence so for the instruction of his Spirit and the guidance of his hand that so the way which he shall walk may not be so much of his own as of Gods choice and not so much of his election as of Gods approbation So shall the Lord teach him in the way not only direct him to find it in the knowledg of his Word but also enable him to walk in it in a conformity to his will sanctifying him throughout the understanding to discern the will to embrace the affections to pursue the whole man to act what is holy and just and good § 9. And thus we know then which is the right way amidst the many now Cross-paths of Heresie and Schism we know which is the right way of truth and holiness not that which we devise but which God doth choose for it is God alone who must prescribe the rule by which we are to square our lives the form by which we are to order his Worship And therefore the Church from the beginning hath still worshipp'd God according to Divine revelation not humane discretion acknowledging as one true God so one true manner of Worship of which God himself is the Author the Author in his Word his Word of truth the glass of his Divinity from which Word declared in his holy Gospel and by his Spirit conveyed in the blessed Sacrament he that feareth the Lord shall be taught in the way that he shall choose to the making him blessed in the saving knowledg of his sacred will § 10. 2. Blessed in the quiet peace of a good conscience His soul shall dwell at ease His soul happily he may with S. Paul Gal. 6.17 bear in his body the marks of the Lord Iesus in his sufferings for his name his person imprisoned his estate seised his name defamed yet his soul enjoys its peace its ease its rest And when the World shall curse and condemn O the blessed peace of that mans soul whose conscience in the name of God shall acquit and absolve Sweet peace the peculiar blessing of the truly sanctified yea the special benefit of this blessed Sacrament which as it seals the Covenant of grace so of peace in a perfect reconciliation with God by Christ § 11. In this peace of conscience sure we are to find ease of soul yea pernoctabit anima the soul shall dwell or lodge all night in rest all the night of the Churches distress the dark and doleful night of heresies and schisms of oppression and violence the soul that is at peace with God being instructed in his truth and sanctified with his grace shall have its light in darkness its easeful rest of spiritual comforts amidst the tumultuous changes of temporal troubles Yea pernoctabit in bono when with others either their designs of mischief or their horror of guilt shall keep them waking the holy innocence of him that feareth the Lord shall have its bed of rest § 12. And it is not worldly calamity that shall so dismay his soul as to fright him from the profession of a true faith no the holy fear of God shall destroy all such sinful fears of men even as Moses's Serpent devoured all those Serpents of the Magicians efficit timor Dei ut caetera non possint timeri the fear of God hath this good effect that it makes other things not to be feared so that the soul of him who feareth the Lord doth dwell as in rest so in goodness as in peace so in patience till this moment of time be swallowed up in the fulness of eternity and he change his earthly dwelling for an heavenly Mansion and his spiritual peace for an everlasting blessedness And when he that feareth the Lord shall be translated to that eternal bliss of which spiritual peace is the earnest and the blessed Sacrament the pledge that God whom he feared shall take care of his children that they by the blessing of his Providence as his seed shall inherit the earth which is the third blessedness the present comfort of an hopeful progeny § 13. His seed so near and dear are children especially good children to their parents that they are their very seed as if themselves were but as chaff or straw without them and to them as well as unto the Parents belong the promises for so saith God to Abraham Act. 2.39 Gen. 17.7 I will be thy God and the God of thy seed after thee true it is temporal promises were the reward of legal obedience but now spiritual and eternal mercies are the incouragements of our Evangelical righteousness yea Canaan being a type of Heaven the temporal promises under the Law were the typical figures of those spiritual blessings given us in promise under the Gospel So that though the generation of the righteous shall be blessed Psal 112.2 yet may a righteous generation lose the inheritance of their fathers their just possessions by unjust violence and this without breach of this promise that the seed of those who fear the Lord shall inherit the earth § 14. For that to inherit the earth as spoken of Canaan in the type doth represent us the Evangelical promise of inheriting Heaven as the thing typified of which heavenly inheritance they cannot be deprived by an earthly violence who are the righteous seed of him who feares the Lord Thus have we seen the blessedness of him that feareth the Lord blessed in the saving knowledge of Christs sacred will in the quiet peace of a good conscience and in the present comfort of a hopeful progeny all which is implied when David here says VVhat man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease and his seed shall inherit the earth § 15. To sum up all then what man is he that feareth the Lord that feareth lest he offend and feareth till he obtain pardon of his offences And therefore now that mercy comes down from heaven in this blessed Sacrament and rests upon this Ordinance as a sacred Mercy-seat he does not with Adam in the garden withdraw and hide himself in a distrustful fear but as Aaron in the Temple Gen. 3.6 he draws near in an
quicken our zeal of hungring desires and oft-times suffers the assaults of some sensual lust to pull down or prevent the haughtiness of spiritual pride So that our growth in grace is then real when it is not apparent it is always true though not always equal there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the members of Christs body Eph. 4 16. Col. 2.19 but still an effectual working of his Spirit and grace in each part of the New man 2. When God and Christ have the greatest measure the highest degree of thy will love and desire though thine heart is not so enlarg'd thy spirit not so chearful thy duties not so pleasant yet are thy graces saving and sincere Saving and sincere making God in Christ thine end on whom thou dost fix thine intentions aims and affections for the attainment and enjoyment of him And this is a sure sign God is thine end that thou art so disquieted in his seeming absence from thy soul For what we most highly prize Ps 7â— 25.25 Ps 2â— 1 Ps 143 7. we are most careful to keep most joyous to possess most grieved to lose and most troubled to want 3. There is less danger and more hope of a languishing afflicted and mournful then of a rais'd ravish'd and transported Soul Humility and holy fear shall preserve the former whilst pride and presumption destroys the latter For whilst proud conceits fanatick dreams and false joys fill the sails how many how very many do run themselves upon the rocks even the rocks of presumption and spiritual pride Rev. 3 17. â—am 4.6 whereas God giveth grace unto the humble 4. When the soul by mortification struggles with the motions by prayer contests with the suggestions and by vows contends with the sollicitations of sin then the corruptions of heart do not so much argue a decay as the oppositions of soul do prove an increase of grace which increase if it be not in that growth which is upward in the sprouting of the branches yet is it in that which is downward in the spreading of the root Col. 2.7 Mat. 11.29 Mat. 5.3 Rom. 5.1 2. and by how much grace is the more firmly rooted in humility and poverty of spirit by so much shall it the more abundantly flourish in peace and joy in the Holy Ghost The Rules of Direction 1. Go not about to judge of thy Spiritual estate in an unseasonable time or by uncertain signs 1. Not in an unseasonable time as is that of temptation when the Mind is clouded the Conscience afflicted and the Spirit wounded Ps â—7 10 what were this but to take a Prospect in a Mist or to view a Country in a Storm 2. Not by uncertain signs Many signs beget much perplexities Confident I am the formality of multiplying marks and signs hath more puzled then pacified more entangled then resolved doubting and troubled Consciences For among ten or twelve or more Signs of Grace which some give as if they would make up with number what is wanting in weight the soul that questions but one often shall be more dejected and afflicted with that one then rais'd and comforted with all the other nine True it is Formae nos latent the essential forms are hid from us is true in natural much more in spiritual things and therefore in Divinity our Demonstrations are still a posteriori discovering the cause by the effect Wherefore we must observe that the effects we set up as signs be such as are most proper and immediate to the cause and then I am sure they cannot be many and those that are Isa 57.18 19. they will be full convincing the Judgment and comforting the tender Conscience Thus we discover the fire by its heat the sun by its light whereas to discover the sun by its heat or the fire by its light may prove erroneous though we know light is in the fire and heat is in the sun yet not so immediately but that there may be light where there is no heat and there may be heat where there is no light Thus to discover sanctifying and saving grace by this sign of joy and delight in holy duties is by an effect more remote from the cause and the cause may really be without this effect For how many gracious hearts and sanctified souls even such as we are now conversing with do languish in trouble and are opprest with grief So that if joy and delight in holy duties must be the evidence of their saving graces Psal â—7 and Psal 88. there is no remedy but they must lie down in sorrow and it is not any present ministration shall afford them comfort till Gods mercy make good the sign which mans imprudence hath prescribed Know then one proper sign rightly apprehended and truly applied is a Rule of trial which concludes in it all that can be given And amongst other signs of saving grace Poverty of spirit with an hungring and thirsting after righteousness is as immediate and infallible as any can be nam'd Wherefore 2. Lay hold on the Promise in its sweetness of divine truth so suitable to the condition of thine afflicted estate Hear thy Saviours words Blessed are the poor in spirit Matth. 5 3. vers 4. vers 6. for theirs is the kingdom of heaven And again Blessed are they that mourn for they shall be comforted Yea Blessed are they that hunger and thirst after righteousness for they shall be filled Lay up these Promises in thine heart as thy sure delight prize them as thy treasure feed on them as thy Manna given of God to refresh thy soul in the Wilderness of this afflicting world Build thou thy peace upon this pillar suck the sweet comforts of the Spirit from these breasts of consolation Isa 66.12 Apply these healing medicines to thy wounded Conscience by a discursive meditation awaken thy heart and incite thy will to close with God and with Christ in the mercy and truth of the promise saying in Davids self-expostulation Why art thou cast down O my soul Psal 42.11 and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God Or as the devout Psalmist again Return unto thy rest O my soul Psal 116 7. for the Lord hath dealt bountifully with thee Thus as chasing the benumb'd limbs with hot oils will recover their former warmth and life so plying the sadded heart with quickening thoughts will restore its former peace and comfort And when thou feelest a secret heat of divine grace keep the fire burning ply it with zealous affections those zealous affections rais'd in devout meditations those devout meditations fixt upon the promises those promises founded upon Christ as Mediator and upon God in him as Fountain of all grace and love 3. Keep an open passage betwixt God and thy soul hold fast an humble converse and heavenly communion with him Eph. 1.3 as in
Catastrophe How being set in slippery places v. 18 19. God casts them down to destruction and they are brought to desolation as in a moment Tolluntur in altum c. they are lifted up to the greater height that they may be crusht in their greater fall and by how much their precipice is the more steep by so much is their ruine the more desperate Yea which is most dreadful be the wicked ne'r so lofty and high yet is there but a trap-door betwixt them and hell which when death throws open they drop into the infernal lake where nothing remains of their glorious pomp their vast wealth their large dominion their high dignity nothing remains but the worm and the fire Mar. 9.44 the guilt and the punishment It may be for the present presumption and pride have made them secure in their sin and they see no danger they feel no misery but when they come to be awakened from their security oh the weight of that milstone that mountain that lies upon their backs oh the piercings of that sharp sword that poison'd arrow which sticks in their hearts oh what are the stings the flames the furies of a guilty Conscience how do their knees tremble their lips quiver their tongues falter their throats roar their hearts languish and their whole man become fill'd with horror and amazement Who art thou then that find'st thy self gtiev'd at the prosperity of the wicked Let this still thy murmurings and quell thine impatience that entring the Sanctuary of the Lord thou understandest their latter end 2. Mortifie sin by a sincere repentance This this shall weaken the force quell the pride and blast the prosperity of the Churches enemies for that as S. Hierom of old Nostris vitiis Barbari facti sunt fortes c. The sins of the Christians did strengthen the Barbarians And even now without all doubt the sins of the Orthodox do give strength and success to the present Heresies and Schisms The best purging then of the waters is with the Prophet Elisha 2 King 2 21. at the spring-head the best curing a wound is with the skilful Chyrurgion at its festered root The best healiâ—g of a Nations miseries is by removing the cause in mortifying the sin and so seeking reconciliation with God by repentance Thus Moses when he stands in the gap to divert Gods wrath and recover his love Num. 14.19 he does it by confessing the sin and bewailing its guâ—lt And so when David seeks to stay the violence of the plague 2 Sam. 24. he does it by an attonement on the Altar God indeed still directs his arrows of wrath against the mark of sin and therefore if sin be in us no wonder if wrath be upon us For where indeed should the arrow stick but where the mark is fastened If then we will divert the arrow we must remove the mark if we will turn away wrath we must take away sin Sin it is which corrupts our best of duties and taints our best of blessings Corrupts our best of duties like leaven it turns a solemn Passover into a very pollution it makes our very prayers unprofitable God covering himself as with a thick cloud Lam. 3. â—4 through which they cannot pass to the Throne of grace Yea our sin it is that taints our best of blessings blessings temporal turning our sweetness of earthly comforts into the bitterest of earthly curses even honor wealth wit learning plenty peace which should make us more serviceable unto God how does sin make them even tributary unto Satan in the advancement of his kingdom Wherefore in the calamities of our Church and Nation be we no longer like the silly Hart to mourn and bleed and faint and yet take no care for what would happily be our cure the plucking out the fatal dart that sticks in our side the removing the sinful guilt that cleaves unto our souls which gu lt is none other way to be removed but by a sincere repentance Which repentance is sincere when free and full 1. When free not so much extorted by the rack or compell'd by horror as being the willing purpose of a relenting heart Oh how is it with some They are won with the Gospels sweetness and Mercy 's allurements Others they are driven with the Laws curse and Judgments terrors The former is like water from a Spring it flows with freeness the latter like water from a Still which is forc'd with fire And when men repent as Pharaoh in Egypt Exod 9.27 34 35. Ps 78.34 35 36 c or as Israel in the Wilderness only on the rack of judgment and wrath it is much to be suspected when once the scourge is taken off the judgment respited they then will return to their former pride and impenitence What metal is it that will not melt in the furnace and what heart so hard which in the furnace of divine wrath will not melt in mournful penitence But hereby is their insincerity and hypocrisie discovered that when taken out of the fire they return to their former obduracie Thus formal and hypocritical persons they melt in the heat and harden in the cold Clem. Alex. Strom. l 2. they thaw in the sun and freeze in the shade These repentings Clemens of Alexandria aptly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men ring Changes as it were they sin and are punish'd being punish'd they repent And as upon the duty of repentance their punishment is removed so upon the removal of their punishment their sin is renewed If our Repentance then be sincere it is free the willing and resolved purpose of a relenting heart 2. Full as extended to all sin whatsoever Even the smallest sin in its degree is deadly in its nature Of Vipers the least is poisonous and to coin pence is a treasonable act as well as to coin pounds Every degree of sin as every degree of treason is a violation of the Soveraign Majesty and therefore Capital Yea as one leak in the Keel one breach in the bank unrepair'd is enough to sink the ship and drown the Country so one sin allowed of is enough to destroy the man and one sin generally unrepented of is enough to ruine a Kingdom Indeed who can think to obtain his Princes favour whilst he harbours a Rebel against him in his house Who can think to partake of the merit of Christs blood whilst he hugs the murderer of him in his bosom Who can think to avoid Gods wrath whilst he cherisheth the sin that provokes him Had Christ been our Saviour as most men are his servants had he dyed for sin as most men die to sin that is to the halfs or in part our whole salvation had only been a less damnation But if we expect Christ should save us to the utmost of a gracious deliverance we must serve him to the utmost of a faithful repentance crucifying sin as he was crucified for sin not in some members
the Church Triumphant by some excellent glory According to that of the Prophet Dan. 12 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to righteousness as the Stars for ever and ever To close then in days of persecution St. Paul tells us That the suffering Saints of Christs Church 1 Cor. 4.9 they are made a Spectacle unto the World and to Angels and to Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle We are brought forth into the World as upon a stage to play a prize in the view of Heaven and Earth So that being approved we cannot but be manifest yea performing our parts well the Angels themselves shall give a plaâ—dite at our exit they shall with triumph conveigh our Souls into the Heavenly Presence Heb. 2.10 where Christ the Captain of our Salvation as Arbiter of the Combate shall bestow a Crown of Glory as the reward of Victory 1 Cor 9 25. In days then of tryal and trouble from the persecutions of Heresie Quest How may we best order our lives as such who are approved for constancy in the Faith Answ In the exercise of these Christian Duties Answ fervent Prayer sincere Obedience devout Meditation strict Watchfulness and holy Zeal 1. Fervent Prayer That God would be pleased in mercy to open the eyes and incline the hearts of the Seducers and of the seduced O Beloved you know not the vertue and efficacy of Prayer for the Conversion of Souls Prayer may do it when Preaching fails when the religious and tender mother Monica applied her self to St. Ambrose with this humble suit That he would by his learned Conference reclaim her son Augustine from his Error seduced into the blasphemous Heresie of the Maniches Though she urged her suit with sighs and that Pathetical Oratory of flowing tears yet the pious and prudent Father waves her request and returns her this answer Thy sons heat of youth and pride of sp rit does render him uncapable of my Conviction to his Conversion but thou continuing thy Prayers earnestly soliciting the Throne of Grace Aug. Confes l. 3. c. 12. Ille legendo reperiet quis ille sit error quanta impietas He shall finde by reading in how great an Error and Impiety he is involved For that Tot lachrymarum filius the son of so many tears shall not perish And that this was seasonable and saving advise the manner and method of St. Augustines Conversion evidently declares Let this then be a part of their Prayer who are approved in the Faith That God would open the eyes and incline the hearts of the Seducers and the seduced or if their Seduction be a Judgment of Reprobation and irreversible by Prayer let this be our supplication That God will defend and deliver his Church from the Policies and Practises 2 Thes 3 2. the Pertinacy and Persecution of such unreasonable men as the Apostle calls them And in our Prayers let not our hearts fail nor our faith faint for notwithstanding the thick mists and threatning storms yet God will be seen in the Mount a present help in our pressing troubles and a saving deliverance in our deepest distresses With Jehoshaphat when we know not what to do then Let our eyes be towards the Lord 2 Chron. 20.6 and if our eyes be towards God in Prayer his eye will be towards us in pity and his compassion shall bring Salvation 2. To our fervent Prayer we must joyn a sincere Obedience I doubt not but that we have many of us poured forth many Prayers breathed forth many sighs But what is the reason they have not returned as Noahs Dove Gen. 8.11 With an Olive branch of peace a gracious answer of mercy Is it not because we have sought our selves more then our God Our ease and rest more then his truth and righteousness Psal 65.2 God is a God that heareth Prayers this is a title in which he glories a glory of which he boasts So that our narrow hearts stop his flowing streams and we become straitned in our selves not in our God His Mercies are free and full our Prayers empty and vain and why are our Prayers empty and vain but because our lives are sinful and vile God is not unwilling to give but we uncapable to receive he not backward to bestow but we unfit to enjoy we seek Consolation but not in the way of Sanctification we desire Peace and rest but pursue it not in the way of Truth and Holiness Renewed hearts and reformed lives O how well how well Beloved do they suit the old Faith and antient Truth That truth in which we profess to be constant and that Faith in which we desire to be approved But oh when our sins out-cry our Prayers and our Conversations confute our Supplications no wonder if an Orthodox Church languish And a few Suppliants at the Throne of Grace have their Prayers returned into their own bosoms not availing for the publick good being strongly overborn by a publick guâ—lt Wherefore when we implore God in Prayer imitate we the Church in the Lamentations Lam. 3.41 By lifting up our hearts with our hands unto God in the Heavens Hieron in loc Now Cor cum manibus levat qui orationem operibus roborat he lifts up hâ—s heart with his hands who strengthens his Prayers with his works his hearty Devotion with his sincere Obedience 3. Devout Meditation This in the sacred Scriptures the Pandects of Divine Law from whence we argue the Panoply and Magazin from whence we arm our Tongues and Pens against all that is Heretical Onely our Meditation here must be accompanied with Humility 1 Cor. 8.1 that Knowledge puff not up with Pride And therefore herein especially do we exercise our Humility in not being over-confident of our own knowledge for alas when the best know most how far are they from knowing half of what is contained in the Mysteries of the Grace and Gospel of Christ For that Hierom in Eph. 3. Singuli sermones syllabae apices puncta in divinis scripturis plena sunt sensibus so St. Hierom every word every syllable every letter every title Chrys Proaem Câ—m in Ep. ad Rom. Dam Scripturae bonae intelliguntur non bene quod in eis non bene intelligitur etiam temerè audacter asseritur Aug. Tract 18. in Joan. Id. Aug. in the sacred Scriptures is full of mystery and divine meaning Now from hence are all Heresies even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a not knowing the Scriptures so St. Chrysostome and St. Augustine more fully hereby men become Heretical when they have not a right understanding of the sacred Scriptures and what they rightly understand not through ignorance they rashly assert with boldness Wherefore when we meditate upon the sacred Scriptures meeting with some more secret and amazing mysteries let our humility teach us that there Melior est fidelis ignorantia