darke and stormy season they reckon themselves among the dead and thinke that all hope is gone of getting out of these deepes but now consider there is hope 1. The life you have is from Christ Their life is from Christ and deare to him it is deare to him he laid downe his life that you might live he hath planted in you that grace you have and will hee not cherish his owne worke which with so much cost and care he hath undertaken the breathings of thy soule are the breath of his own spirit and he wil own it if you come to him he will in no wise cast you out f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6.37 That grace you have was given you to fit you for communion with him and when you come to him will hee shut the doore he opened the doore in your heart when you shut it and will he not open his doore when you knocke he loves to doe much for his for he loves them much you are not straitned in him but in your selves what is the meaning of the Gospell doth not Christ stand with a fulnesse in his hand why doe you not looke to him with faith who is as full of goodnesse as of power is he not your head are you not his members he feeles your paines and sicknesse yea he well knoweth and that by experience in his kinde what it is to be without God and knoweth there is no help for you but in himselfe your unkindnesses shall not hinder if you will be friends with him he will be a friend to you the adulteresse shall finde acceptance if she returne Ier. 3.1 2. There is a promise to such as seeke You have a promise why then doe you not lift up your heads you cannot come before you are called and what you want is ready for you he hath said he will give rest to the weary strength to the weake light to the blind health to the sicke he would not have said these things but that hee would have you rejoyce in hope when you come to aske the spirit it is granted before you aske Luke 11.13 If you that are evill know how to give good gifts unto your children how much more shall your heavenly father give the holy Spirit to them that aske him Doe you think that you have more compassionate love then he you thinke if your children come hungring crying fainting for bread you could not deny them how much lesse will Christ your love is nothing to his He is love 1 John 4.16 that is to say he is the fountain of love he workes it where it is and that love that you have to him is from him and would he be loved of you if he did not love you certainly he was your friend before he made you his friend 1 Iohn 4.19 So then beleeve and God is ready good hangs in the promise like ripe fruit if you shake the tree f Verba cupressis similia dici solet de promissis speciosis quidem sed f â—llentibus apud Caelium l. 25. c. 2. the fruite will fall turne this promise into prayer plead with God in his owne language make his bond thy petition live upon his word if you beleeve it shall be well if you have faith as a grain of mustard seed those mountaines that lye upon you shall be removed when God deales with us by way of promise he deales the sweetest way for what would you expect but his good will and how would you know his good will but by his word by the promise you have God not inclining and yeelding but determining binding himselfe by this ladder climb up and bowe thy soule before him upon the pillars of faith which doth so surely interest thee in thy God he proclaimeth and makes heaven and earth his witnesses that hee is yours he hath given such power to faith that he that beleeves sits upon the throne with Christ Apoc. 3.21 and is made Lord of all the treasures of the kingdome All is yours 1 Cor. 3.22 Yea God hath so tyed himselfe to his people that he hath not only said aske seek pray but command me Esay 45.11 3 You have experience Experience you are ready to say as Gideon what signe dost thou give me stil the heart cryeth for security and is hardly satisfied have you not signes what is the word but a sign of his favour what is the Sacrament but a signe and seale of his love what is the grace you have but a signe and earnest of his love What are all the Saints but signes a cloud of witnesses Esay 43.10 12. Chap. 44. 8. Others How many cripples have you seen walking and leaping how many sick healed how many dead raised and why doe you thinke he should be harder to you then to all what thinke you that hee hath some speciall quarrell to you are you alone and have you none like you in sin what if it were so yet is not all the sins of all the Saints more then yours cannot he pardon thy personall debt that hath sealed a discharge to so many thousands it matters not how much thou owest a mountaine is as easily covered in the sea as a mole-hill Have not you your selves experience Your own bethinke your selves have you not often been refreshed by his hand did you never finde your bones out and your soul sick till now and who helped you when you came grovelling in the dust with your backs bowing under pressures did he not lift up thy soule with a renewed strength when you came with yokes upon your necks irons on your hands and feete like poore captived slaves did he not heare you when you cryed when you had but a little roome to peep at and could out of a close stinking dark dungeon see but little of heaven when your soules were almost among the dead and you had but so much life as to cry Lord help me did he not help Nay how often unsought hath he come to you When Pharoah and his taskmasters made your soules to serve you did not send up the groanes and cries that Israel did yet hee came and led you out not into the wildernesse but unto Canaan and gave you liberty peace and the good things of the land when you had run in a sort out of all you came not as the Prodigall to his father but he came to you and renewed your stock and filled your becalmed soules with fresh gales of grace And now after all this when hee hath been such a friend so faithfull such a father so mercifull will you say there is no hope No rather say if new tentations arise and new lusts that break in and spoile say as David The Lord that delivered me out of the pawe of the Lion and out of the pawe of the Beare hee will deliver me out of the hand of this Philistim 1 Sam. 17.37 and as the Apostle We had the sentence
in great affliction from the world that which can comfort must be something greater then the world or if afflicted by terrors of conscience comfort cannot be but by one that is greater then conscience if death sin hell wrath disquiet the soule what good in heaven or in earth can weigh downe these but God himself Secondly God workes comfort First preparing the soule note how this comfort is wrought by God There are three acts of God concurring in this work of comfort Preparation or disposing of the soule for comfort by giving sight Preparation or disposing of the soule for comfort by giving faith Preparation or disposing of the soule for comfort by giving fitnesse Collation of the matter of comfort Attestation c. 1 God illuminates the understanding to see the true fountaine and proper object of true comfort By illumination with the meanes and conditions of it till a man know the excellency of spirituall things with their sufficiency and eternity and till he see them haveable and attainable either the heart is deluded with the dying vanities of this sinfull and mortall life or held under the terrors of a guilty accusing misgiving and despairing conscience Though there be incomparable worth and most delightfull sweetnesse in Jesus Christ yet what is this to him that dwels in darknesse the understanding is the gate both of life and comfort and as the heart rueth not what the eye seeth not so it joyeth not in what it knoweth not It is necessary to true and strong consolation that a man have a sight 1 Cleare Dark visions breed but weak comforts darknesse is the harbour and womb of doubts and in this case so far as the soule doubts it dyes If a condemned man have a pardon but so written either for letter or language that he cannot reade or understand it though his pardon is his life indeed yeâ— it is but small comfort at present 2 Extended The heart cannot bee established and filled with comfort till the latitude of the object of comfort appeare except the minde see things in all their due requisites which makes them able to comfort fully there will bee somewhat wanting to a peacefull state as if he see a worth but not fitness or if that yet if not the possibility or if that yet not sufficiency or if that yet not perpetuity I say if any one of these appeare not the heart will remaine unsatisfied what a check to contentment in a thing is this when though a man seeth it is good yet he saith it is not fit for me it pleaseth not or it is not possible I cannot obtaine it or it is not sufficient it will not serve my turne or it is fading and not certaine I may lose it againe 3 Actuall For not knowing good but minding good doth comfort habituall knowledge doth not comfort it hath a power to comfort but till our knowledge be actuall it gives not actuall comfort it is but as fire in the Embers which warmeth not except it bee blowne up the rich promises laid up in a knowing man is but as bread in the Cubbord which except by actuall knowledge the minde feed upon it starves If a man have much wealth in his Chest except he take it forth for his use wherein is he happier than a begger though the Well be full of water yet except a man draw it out he may thirst We must not forget our consolation unmindfulnesse breeds uncomfortablenesse when therefore God will give comfort he is the remembrancer of his people 4 Serious For fleeting thoughts breed flashie comforts passant viewes and glances of the minde cannot raise a setled comfort nay rather they discomfort as much by their vanishing as they comfort by their presence The fruit of such sights of God Christ heaven c. yeeldeth a present but a transient blaze of joy like fire in straw soon up and soon downe yea this sweelnesse leaves a bitternesse and wounds the heart to lose that so quickly which iâ— had so happily so that by such transitory gusts the soule learnes more indeed how to prize the things for sweetnesse and how to lament them for their absence not his comfort but his sorrows are increased by such cursory viewes howsoever this is sure except our light be permanent our comfort will be transient and the heart will be still unsatisfied these fits of glaring light are but like night-lighinings which make not day it is night still in the soule because the Sun sets over it when therefore God comforteth he fixeth the eye of the soule upon himself and the good things of his grace The second act of preparation of the heart for comfort is working of faith By working faith which is the main organ of comfort though a man know the Gospel yet except he beleeve it all the glorious treasures of grace and mercy in it are but as a golden dreame or a pleasant tale or as a fire which is painted on a wall which yeelds neither light nor heate the word profiteth not him that beleeâ—eth not This was the case of the lews they had great promises made to them But the Word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. c. Caleb Joshua qui soli crediderunt sic Chrys Theoph. Oecumen At intelliguntur potius ipsi Judaei Par. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt vinum aqua temperatum fit mitius utilius infirmis ita ardua illa promissio opinione major incredibilis non admisâ—a side non profait Cornel. à lapide à cibo bene condito ducit Metaphoram Camer in Respons ad Quaest in Hebr. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legunt Syridc vers Beza Marian. Estius Aug. in Psal 77. c. As exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them or as some conceive the Metaphor lyeth thus as he that drinkes of an empty cup so were they not beleeving the promise to them was but as an empty cup or as in the margin of out Bibles they were not united by faith to them that heard i. e. to them that beleeved so that they had not the same benefit by the word Faith then is a necessary requisite and that 1. as a condition upon which comfort is given 2. As an instrument by which it is received for faith gives the promise a life and subsistence though not in it selfe yet in us except the Gospell be beleeved it hath no dwelling no roote no power no life no being to us but is as a thing that is not therefore God works faith which doth enable and dispose the soule to sucke sweetnesse from the breasts of consolation Joy and peace are fruits of faith Now the God of hope fill you with all joy and peace in beleeving
yet is in darknesse for his light is not the same light with the light of the Saints and the Saints though they see by a true light yet because it is weaker in some than others therefore there is such difference in themselves and in their lives yea in the same man there is great difference according as his light varieth x Vis Gulielm Paris de retribut Sanct. Twofold light It 's light makes men to be what they are This light in the Saints is two fold as the Moon hath a light in herselfe and a light from the Sunne so the godly have a light fixed and set up in them by the spirit as dwelling in them and a light which floweth from the Spirit of light as from an externall cause as he pleaseth and when he pleaseth to conferre it and as the Moone is very obscure if the streames of the Suns light be cut off from her so their habituall light is dimme and dusky if the communicated light from heaven cease The godly as they are made light and are taught of God by receiving opened understandings so are still in learning the Spirit revealing more and more the mysteries of godlinesse By the way I will in a few words explaine a little this enlightning work of the Spirit The spirit enlightens There are foure things in it 1 Removing impediments from the eye 2 Manifestation of the object 3 An application of the eye to the object 4 Holding it to the object 1 Removing of impediments of sight There may be light without in the aire By removing impediments of sight yet a house may be darke within because the light may be kept out by shuts And the Sunne may shine brightly and make all things clearly conspicuous yet the eye through the impediment of some humour or filme oppressing it may see but darkly if either externall light be dammed or cut off in the medium or internall light be hindered in the organ there can be no cleare sight now as he that draweth aside the shuts from before the windowes is said to make the house light and he that removeth the humour or filme from the eye to give sight so it is in this case which we have in hand When the Saints are first translated out of the state and kingdome of darknesse into a state of light They receive a minde to know God 1 Joh. 5.20 and they that were blinde receive a seeing eye But many filmes of lusts and mists of sinfull distempers are wont to darken their light therefore God is graciously pleased to helpe their infirmities and by his power to cure their distempers as by a precious eye-salve Apoc. 3.18 2 Manifestation of the object Manifestation of the object a Revelatio est vel ex parte potentiae per infusionem luminis vel ex parte objecti haec est 1 externa per verbum 2 Interna per spiritum immediate agentē in intellectum eique intellectualiter loquentis Baron apolog con Turneb tract 9. punct 6. §. 6. shewing himselfe unto the soule For as the best eye cannot see except things shew forth themselves so except he present himselfe and Jesus Christ and the things of his kingdome we cannot know them There are three wayes or media of spirituall sight The creatures VVord Sacraments Now doth not experience shew that you see more of God in these at one time then at another and one maine cause of this difference and inequality in apprehending God is the different manifestation of himselfe The same sermon is as a cleare vision unto one unto another as a riddle God shining to one in his ordinance and not unto another unto some The Gospel is hid and the light of it doth not shine unto them 2 Cor. 4.3 4. but unto others in the preaching of the same Gospel God that commands light to shine out of darknesse shines in their hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ vers 6. yea and as he manifests himselfe by an habituall light so by an actuall by which his people see all things more clearly at one time than at another it 's sometimes day with them and sometimes night 3 In this enlightning there is an application of the eye to the object Application of the eye to it The spirit as in other parts of the new man so in this gives both habituall principles and inward dispositions and also draweth those dispositions into act both a seeing eye and the seeing of the eye both the power and the act are from the spirit As in the body the eye hath a fitnesse in it selfe to see but yet the faculty or power and the act of seeing is from the soule for the soule actuates every part all our conceptions and apprehensions of spirituall things are formally the acts of the renewed minde but originally they are from the spirit which stirs up and strengthens the minde to worke and directs it in working 4 Holding the eye to the object that it may not slip and wander from it Holding the eye upon it naturally our thoughts are very vaine and scattered and never more unsetled then when they are pitched on that which is good and this giddinesse and instablenesse of our mindes is a great impediment to our full comprehension and understanding of spirituall things as I shall have occasion more to declare anon Now the spirit comes with assistance to the tottering and straying spirit of his people and holds their eye and stayeth their thoughts upon their objects that the soule may drinke down knowledge more fully transient views let in but little light Thus you see what this influence of the spirit is upon the minde of the godly and by this you may better conceive how darknesse dimnesse befals the Saints in the time of desertion there must needs be an abatement of brightnesse of understanding where the mind is left clogged with fogs and mists of lusts lusts doe darken the minde as mud doth the water and as dust doth the aire and as glasse the fouler it is the lesse light it hath in it Blessed are the pure in heart for they shall see God not onely hereafter but here in the world Matth. 5.8 The secret of God is with them that feare him Psal 25.14 Prov. 3.32 A good understanding have all they that doe his commandments Psal 111.10 But when the heart is infected with pernicious lusts they corrupt the minde seducing deceiving and diverting also from all serious study of and enquiry into things spirituall In like manner when God doth not present himselfe and things spirituall how can it be but a man should be in much darknesse nothing can reveale God but himselfe as the Sunne is not seene but by her owne light and when God hideth himselfe all things are hid he seeth lesse in sinne in grace in Christ in the Gospel in all things that seeth
in you as heretofore 4 A man is not so humbled the practicall understanding being renewed Not humbling is the Count Palatine d Curopalates vid. Seld. honoris tit next to God in the palace of the soule the power of judgement is in its hands it hath power to send out writs to summon men to its barre and to examine causes and to passe sentence and when God is with it it will afflict and chastise the soule for sinne So it is said that Davids heart smote him 2 Sam. 24. but when conscience groweth carelesse and men judge not themselves when they condemne not and afflict not themselves for sinne but the sword lieth still in the scabbard and execution is not done but crimes are winked at the offender is justified or spared it is a signe of a sleepe fallen upon them and that God hath withdrawne himselfe or if you be judged by the light yet are not humble if you can shift and ward off the blows of conscience so that it cannot wound you the efficacie of it is weakned and God is departed David was in this case his conscience was too dallying and indulgent it did not arrest him nor seise upon him with her wonted Majestie because God suffered him to he for a time as he permitted him to fall but when the spirit came in the ministery of Nathan then conscience was armed with a stronger power and laid hands on him bound him in chaines and laid him up in prison and now David humbleth himselfe confesseth his sinne weeps and sighs and mourns night and day and could have no quiet till he had his pardon and was reconciled to his God Psal 32. CHAP. IX When a man is deserted the minde is more vaine and abated in frequency complacencie consistencie in holy thoughts THe third evill that befals the minde is vacuity and emptinesse Third evill in the minde vacuity and emptinesse when God withdrawes himselfe it becomes like an empty house without inhabitant when the cloud of divine presence fils his tabernacle and the foule receives oracles from his mouth then a man hath sweet converse with him and walks with him e Pedibus duntaxat terram tangentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. hom 3. de incompr Dei nat is a man with his friend as it is said of Noah Gen. 6.9 and Enoch Gen. 5.20 God is his centre and he is much in pursuit of him My soule thirsteth after thee and I will remember thee upon my bed and meditate on thee in the night watches my soul followeth hard after thee Psal 63. he was much in the thoughts of God God was with him f De Ignatio fabulatur nomen Jesu cordi ejus insculptum invcniri and he with God when he went to sleepe yea when he awakened his heart was towards him When I awake I am still with thee Psal 139.18 yea I am continually with thee and what was the cause of it Thine hand upholdeth me Psal 73.23 an awakened heart hath God ever in sight I have set the Lord alwayes before me Psal 16.8 As water striveth to ascend as high as the head-spring from whence it cometh so a heavenly Christian as he springs from above is ever streaming thither but there are times when the minde becomes vaine and very empty of God and full of vanity either being like a watch that stands still or like a Conduit-cock that runs at waste either sleeping and not acting or pouring out and spending it selfe upon things that profit not In this state the soule hath lost much of a threefold excellency which it had 1 Complacency in holy thoughts 2 Frequency in holy thoughts 3 Consistency in holy thoughts First Complacencie time was when the thoughts of Gods glory and mercy and works and word and of Christ and other spirituall things Lesse complacencie in thoughts of God were as honey feeding and delighting the soule meditations were great refreshments and recreations they were wont to fill the heart with sweet content and comfort adding much to all spirituall life both of grace and peace How precious are thy thoughts to me Psal 139.17 Juvat immensospatiantem vivere coelo David reckoned his recourse to and converse with God among his chiefe treasures And indeed what is better to man in a right temper then from the Nebo of a spirituall meditation to behold Canaan and by heavenly mindednesse to walke with Christ and Angels and Saints in heaven to have that in a kinde of presence by this prospective which is yet so distant This I say peradventure was your happinesse but now you are changed and fallen from this glory your soules creepe on the dust and savour not the sweetnesse of the things above they hunger not so much after that bread of eternall life but feed upon vanities and worldly things you are not so delighted in slipping out of the world and retyring your selves that you might be with God nay haply it is become a burthen e Nulla res tam facilis est quin difficilis sit si invitus facias Sen. ep 12. to fix your thoughts on that which was your food and life before your minde is become heavy the earth hath got into your hearts and weighed them downe so that you finde it hard and tedious to pully and winde them up to such spirituall and setled meditations in which formerly you have had delight if it bee thus it is a signe that God hath much withdrawne himselfe from you 2. Frequency Lesse frequency it may be it hath been the dayly course of thy soul to visit heaven soaring on the wings of an heavenly minde and taking her flight to God and Christ as the Eagles that flie to the dead body Mat. 24.18 thou wast wont to finde in every place a passage to thy God and wert often improving that quicknesse of thy minde which is able to step from the deepest dungeon to the highest heavens in a moment The mind is so quick of foote that it is swifter than the Sun and can move further in a moment than the Sun doth in a day and thou wert wont to send this winged messenger and it returned unto thee like Noahs Dove with Olive branches of peace and comfort in its mouth Indeed a Christian drives two trades in the world one is seene the other is secret and in this he is busie when hee seemes to be vacant and is least alone when most alone when he is mured up within his Chamber or walking in a solitary way he is conversing with such companions as the world is not acquainted with he is speaking with God and hearing God speaking to him words of wisdome making him wiser than the Auncient words of reproofe piercing like a sword yet not to hurt but heale and words of comfort stronger than death and sweeter than life yea when he seemes to be in the deepes of affliction he is mounted above all sorrowes and his soule is above
rest upon him as upon one that cannot faile you yea though you in weaknesse should have hard thoughts of him though it may keep you long from the accomplishment of your desire yet not alwayes If we beleeve not yet hee abideth faithfull he cannot deny himselfe 2 Tim. 2.13 3 Then a Christian may conceive he walkes approvedly in the path of piety Then a man walks well when he liveth and groweth when his soule is held up in life and when hee groweth up in Christ when God blesseth his labours it is a signe hee accepts them and though you cannot finde a growth upward in joy and peace and triumph of spirit yet see if you grow not downward in humility hungring mourning zeale and see if all grace be not more and more radicated and confirmed in you I have beene haply too large in this digression but I have done it for the satisfaction of such as walk heavily not knowing their bounds I return now to the direction which was to improve divine assistance when you have it when God comes to fetch you to him if you put him off as the Church did Cant. 5.2 3 4 5 6. you may lose him as she did sometimes God comes as the Angell to Lot and with a mighty power draweth on his people and will not leave them but at othertimes he so moves them that the working of his power doth not effectually carry on the soule but leaves them at their choice and now when the winde serveth if we hoise not saile we may be becalmed therefore accept the season of grace and be doing and I say to you as David to Solomon Bee strong and of good courage and doe feare not nor be dismayed for the Lord God even my God will be with thee he will not faile thee nor forsake thee untill thou hast finished all the work for the service of the house of the Lord. 1 Chron. 28.10 CHAP. XXI Third meanes to retaine a divine presence is prayer in which care must be had of the rise carriage end of it THirdly Direct 3. Beg. assisting grace take this direction beg his assisting grace prayer is the way to get it in the sight of thy deadnesse look up to the God of life and pray with David Make me to go in the path of thy Commandement for therein doe I delight encline my heart unto thy testimonies and not to covetousnesse turn away mine eyes from beholding vanity and quicken thou me in thy way quicken me after thy loving kindnesse so shall I keep the testimony of thy mouth heare my voice according to thy loving kindnesse O Lord quicken me according to thy Iudgement consider how I love thy precepts quicken me O Lord according to thy loving kindnesse Psal 119.35 36 37 88 149 159. When you finde your spirit willing yet weak that you cannot walk in your way without help then go to God and pray as David Vphold me according to thy word that I may live hold thou me up and I shall be safe and I will have respect unto thy statutes continually Psal 119.116 117. In your prayer for help I will propound three things considerable for better direction In prayer look to the rise which must be the rise carriage end of your desire 1 The rise must be 1. Strong desire of walking with God a strong desire of walking with God Then you are like to prevaile when you come in truth help is often desired out of custome and in this way many prayers are lost therefore get thy heart to love the way and when thy heart is with God his hand will be with thee this argument David used in seeking help of God Make me to goe in the path of thy Commandement for therein I doe delight Psal 119.35 Let thine hand helpe me for I have chosen thy precepts ver 173. With my whole heart have I sought thee oh let me not wander from thy Commandements ver 10. Take heed lest your hearts draw back when you seem to crave his grace k Quae ratio est ut susurremus despici à domino preces nostras cum praecepta ejus despiciantur à nobis Quid dignius Quid justius Non audivinus non audimur non respeximus non respicimur Salvian de Provid lib. 3. that you may walke in his wayes for in such God hath no pleasure 2 The rise must be necessity Necessity bee sensible of your owne insufficiency l Certum est animas auxilio divino opus habere in hac vita in altera Cham. t. 3 l. 26. c. 9. §. 11. Vide Paris de virtut cap. 11. taking heed of trusting to your owne strength I have shewed the evill of it before Trust in the Lord with all thine heart and leane not to thine own understanding in all thy wayes acknowledge him and he shall direct thy paths Prov. 3.5 6. But be strong in the Lord and the power of his might Ephes 6.10 He that seeth and considereth the multiplicity and spiritualnesse of duties the variety and activenesse of corruptions the swarmes and violence of tentations c. which lye in his way will see hee stands in need of a greater strength then his owne that he may break through walk on and persevere unto the end and he will be forced to use such language as you finde Psal 143.7 8 9 10 11. Heare me speedily O Lord my spirit faileth hide not thy face from me least I be like unto them that go down into the pit cause me to know the way wherein I should walk for I lift up my soule unto thee teach me to do thy will for thou art my God thy Spirit is good lead me into the Land of uprightnesse quicken me oh Lord for thy Names sake c. and he will cryout as he We have no might against this great company that commeth against us neither know we what to do but our eyes are upon thee 2 Chron. 20.12 Necessity must make you beggars you must see that you cannot live upon the stock which you have received God hath not given you so much as that you should be able to subsist without him â—â—e more indigent and poore you are â—â—e more welcome you are to God the needy shall finde favour He filleth the hungry with good things goe then and take up Davids words I am poore aâ—â— needy make hast unto me oh God thou are my help and my deliverer oh Lord maâ—â— no tarrying Psal 70.5 and say as Moses If thy presence goe not with us corry us not hence for wherein shall it bee knowne here that I and thy peoples have found grace in thy sight Is it â—â— in that thou goest with us Exodâ— 33.15 16. Goe with the Apostle and pray much and you shall haâ— like answer from heaven My grace is sufficient for thee 2 Corinth 1â— 8 9. 2. Looke to the cariage of your prayer The carriage and managing of your requests in this
directions how to recover THirdly go to Christ Direct 3. Goe to Christ and beg of him to cause a spirit of life to come into thee I put you upon Christ but take heed of mistakes here 1. Caution 1 Thinke not that there is a greater willingnesse in Christ then in the father or the holy Ghost to shew mercy to you You must honor the Son as you honor the Father a Quomodo par non erit aequaliter cum patre honorari cui adidentitatem substantiae nihil prorsus deest Cyril apud Cornel à lapide John 5.23 they must have the same honour for they are one they have the same being and the same will and the same thoughts I and my father are one John 8.30 they have the same friends All thine are mine and mine are thine John 17.10 2 Thinke not that what you have from Christ you have from him exclusively for they are one fountaine and as they are one in nature so they are one in all that mercy which is shewed to us therefore so cast honour upon Christ as that you also honour the Father and the Spirit All that Christ doth as Mediator he doth by Commission and the 〈◊〉 fore he saith he comes to doe the wâ—â— of his Father Heb. 10. John 6. Looâ— then upon this great Mediator as one sealed of the Father and filled with the Spirit yea and clothed with our natures and standing betwixt God and us to make both one and to convey to us 〈◊〉 the riches of his Father himselfes the Son of God is equall with the Father and hath a naturall and eternall soveraignty with the Father but as Mediator his power is oeconomicall dispenses and delegated to him All power b Inchoate in incarnatione complete in ascensione Cornel. à lapide is given to me both in things in heaven and 〈◊〉 things on earth Mat. 28.20 Therefore lift up your hands with joy and come to Christ pray him to looke upon a poore begger he hath power in 〈◊〉 hand he is the Lord of life say Loâ—â— I need much thou calledst me to 〈◊〉 of thee gold and rayment and eye salve Apoc. 3.18 Now behold my peverty nakednesse blindnesse and 〈◊〉 me say to him Lord I could rather beare all evils then this evill I could thinke my selfe happy if I might enjoy thee though all other troubles were upon me Lord thou knowest what it is for a soul to be forsaken it was sometimes thine owne case when thou complainedst My God my God why hast thou forsaken me not O my Lord but that thou hadst a divine supportment but thou hadst not it seemeth that inward joy which at other times did fill thee now thou art in thy glory pitty a worme in misery c Da dextram misero tecum me tolle per undas Vargil Aen. 6. that mournes and desires more after thee then all things Lord thou paidst deare for my good let good come unto me I desire more from thee for thee not meerly that I might have more happinesse but that thou mightest have better service if thou wilt give me much I will return much thou hast bid me If mine enemie hunger to feed him if he thirst give him drinke Rom. 12.19 Prov. 25.21 Lord deny not such mercies to thy children though I have sinned yet thou art my Father and though thou hast beene angry yet am I not thy childe this shall be thy glory when these dead and dry bones shall live when the grave shall be opened and the bonds of deaâ—â— shall be loosed and I shall walk before thee thou saidst to the woman of Samaria That if she had knowne the gif◠〈◊〉 God and thy selfe she would have as 〈◊〉 of thee and thou wouldst have given 〈◊〉 living water John 4.10 Now Lord. I know thee and this gift those wateâ—â— would be sweet to my thirsting heaâ—â— oh give unto me also I remember tâ—â— mercies of old and my heart both joyeth and dyeth the remembrance of theâ—â— sweetnesse doth delight me but thâ—â— thoughts of their absence doth afflicâ— me d Mencer sum quanta pacefruebar cum in Domino gaudebam ideo nunc magis doleo quia scio quid perdidi scio quam maxima bana amisi redde quod per peccatum mihi abstuli redde quod meaÌ„ culpâ perdidi Savanarâ— medit in Psal Miserere c. I could not have desired thâ—â— presence but by thee these desires aâ—â— thine turn them not back without theâ—â— end I was well without thee as 〈◊〉 thought till thou camest to me aâ—â— since thy comming I fell asleep againâ—â— and was at rest but thou hast called 〈◊〉 and now Lord what wilt thou doe for me a little will doe me good and will blesse thee There is no sorrow 〈◊〉 this to have thy face hid and lusts and devils to break in Lord what and how many are the troubles of my soul Oh in the multitude of thy compassions help me who am compassed about with a multitude of evils art thou not set for the rising of them that fall and to be a repayrer of breaches is not thy name Iesus and is not salvation thy employment Oh be a Saviour to me and pull my soule out of the deeps remember the Covenant c. Thus take up words and courage and go to the throne of grace carry thine empty sacks to Ioseph thy brother for hee is Lord of all Egypt stand not wasting thy selfe in sad thoughts of thy misery but arise and pray turne the streames of thy griefe towards Christ hee will turne them into streames of joy sit not like Hagar weeping in the desart for her child that is ready to die for thirst is not the well before thee Christ is the fountaine c Omne imperfectuÌ„ redigitur ad perfectum sic nos ad Christum à quo omnis perfectio descendit Savanarol Expos 4. orat Domin let downe thy bucket and drinke and live goe with inditements against thy selfe in one hand and with Christs promise and thy petition in the other thou wilt be heard if thou wilt take this course then you proud lust and troops of hel you must pack and be gone you clouds of darknes unbeliefe must be scattered you chaines of death must get you hence here is no abiding for you for here the King of glory will make his temple his throne his resâ—â— onely come with the whole heart colâ—â— prayers and remissenesse of spirit lost what you seeke and fervent prayers wiâ—â— finde again what you lost be not discouraged here is the gate of life heâ— that dwels here is never from home not ever asleep extend d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your prayers as they Acts 12.5 stay til the almes come the thing is sure only the time is in the Lords hand many times prayer is lost because you waite not for the answer 〈◊〉 at the gate you need not feare to knock the Lord will not be angry
that you may abound in hope through the power of the Holy Ghost Rom. 15.13 The third act of preparation Thirdly Sanctification is sanctification which is simply necessary to true comfort 1 As a condition of the Covenant for without holinesse no man shall see God Heb. 12.14 2 As disposing the soule for these two things are required to make a man capable of comfort 1 Life When a man is dead in himselfe he is dead to all things and all things are dead to him the best cordialls are no better then puddle water the richest jewells no better then the meaâ—est trash to a dead man 2 Sutablenesse What comfort doth apiece of flesh yeeld to a sheepe and what is a rich pasture to a man that onely is comfortable that is good to a man and that onely is good which is convenient the best dish is but as poyson to him who hath an antipathy against it the nature of man is such that since it forsooke God it so cleaveth to the creature that till it be healed it is not capable of spirituall comforts and could no more live in God then a Fish in the ayre There is a certaine compasse of goodnesse which every creature walks in the world is divided among them and every sort of creatures hath its latitude which is bounded by its particular forme and disposition the Fishes keepe below in the waters their walke is in the deeps the beasts in herit the earth and goe no higher they minde not honour riches learning c. these are the flowers of that Eden which mankinde hath in possession and these are the highest things of a naturall man but heaven the Gospell God Christ c. are the portion of the spirituall man the new creature man must be elevated above the pitch of nature as now it is to live in these things The eye is made for light and colours the eare for sounds and voyces the smell for favours the minde for truths the will for good so every thing is fitted for its object And as in motion there is no rest but in a sit place so the soule could not be quieted and pleased in spirituall things except there were a fitnesse and agreement betwixt them * Eis solum fruimur in quibus voluntas delectata quiescit Aquin. S.P. 1.2 q. 11. a. 3. There are some velleities and imperfect motions of a naturall will heightned by the Gospell but these give not true comfort because the will eloseth not it is easily moved from them as a globous or round body upon a plaine is easily moved because it hath but a weake hold it toucheth but in a point but a plaine or square body upon a plaine stands fast and hath full rest because their superficies doe agree and they mutually meete and close together The second worke of God in giving comfort is collation of matter of comfort Secondly God comforteth by giving matter of comfort God bestoweth things comfortable these are the food and fuell of joy when God saith Be of good cheare be comforted he doth not doe as those whom the Apostle reproves Iames 2.15.16 If a brother or sister be naked and destitute of dayly food and you say unto them depart in peace be you warmed and filled notwithstanding you give them not those things which are needfull to the body what doth it profit When God commeth to comfort he giveth that which may comfort precious promises sweet mercies as pardon grace light heaven his favour presence ordinances Christ c. Who is able to summe up the riches and treasures which God bestoweth upon his people as a portion to live upon great things in possession greater in reversion Oh how great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought for them that trust in thee c. Psal 31.19 Isay 64.4 h Dic nobis qui praeparas quid praeparas replebimur bonis domus tuae sed quibus c. id quaerimus quod oculus non vidit c. Bern. Serm. 11. in Cant. explicans illud Isaiae c. 64.4 So that when a man shall see himselfe so fully stored hee may with mirth and gladnesse say to his soule soule take thine ease thou hast much goods laid up for many yeares having such a portion he is a rich man enjoying such a sufficiency as is a strong basis of rest and contentment and makes him live a life above men (i) Dives à Divus Varro de ling. lat l. 4. a life only in degree inferiour to the life of Angels that Paradise which God made for Adam was as a desart to this Sharon those fruitfull trees were but shadows of the happinesse which is in this new Eden the garden which God hath planted for his people The third worke of God in Comforting his people is attestation Thirdly witnessing the soule is exposed to many controversies and is prone to unquiet agitations it is hardly-satisfied though it have a present happinesse yet it hath a provident and sollicitous eye upon future times and extends her cares and feares even to eternity Adde also unto this the minde is hardly satisfied in that which it comprehends not and sinfull reason will be wrangling where it seeth not its way and end but must take all upon trust and credit and in things of moment a serious and fearfull man is apt to entertaine jealousies (l) nam veluti pueri trepidant atque omnia coecis in tenebris metuant sic nos in luce timemus c. Lucret and will soarce beleeve what it seeth (m) quicquid id est timeo Danaos et dona ferentes but though God pronounce him blessed yet he is apt to call his tenure into question and to cast himselfe in the sute The doubts and controversies by which the soule is vexed may be reduced to 2. heads concerning 1. the Gospell concerning 2. themselves The first question is about the Gospel There is abundance of unbeleefe in the soule The truth of the Gospel it is a difficult thing and a rare thing to beleeve there are two things which much hinder faith 1. A disposition in man to judge of all things by sense or reason 2. The inevidence of the Gospell As things are more or lesse clearely propounded to sense or reason so they are received with assent more or lesse A Philosopher beleeveth more strongly that the Sun is much bigger than the earth or that there will be an eclipse at such or such a time than a Country man when we say the object of faith is not evident wee must distinguish of evidence Evidence is of 1. narration Evidence is of 2. the thing Evidence of narration is when a thing is so expressed as it may be understood so the Scripture is evident and cleere Evidence of the thing is when either sense or reason apprehends it Thus the things of the Gospell are inevident Such as eye hath not
seene nor eare heard nor c. 1 Cor. 2.9 The Gospel is divided into Doctrine The Gospel is divided into History The Gospel is divided into Prophesie 1. The Doctrine hath in it somewhat that is evident and easily falling in with reason for there are things in it appertaining to naturall Philosophie as elements men beasts trees c. to Ethicks as all the morall rules and vertues to Oeconomicks precepts for ordering of families to Politicks lawes for Cities and Common wealths These a naturall understanding can deale with But there are other things of more high nature which are called Supernaturall as the Trinity Incarnation Resurrection c. these are above reason 2. The History this is of things past and have no evidence to sense for what can the eye see of Paradise the Flood the Arke c. nor to reason by any thing in themselves how should reason conclude that such things have beene but that they are related and revealed 3. The Prophefie this is of things to come and so to come as that a man cannot see them as a Philosopher may see the effects in their Causes for they come within such a course nor can any creature by reason conclude their futurity but as their being depends upon Gods Will so their manifestation that they will come is only by Gods Word Hence it is that nature being so unapt to receive things upon trust and desiring to see all hold to rules of sense and reason is very hardly brought to beleeve the Gospell Because of this unbeleevingnesse wee need a divine assistance which is the working of faith and witnessing unto faith or to the beleever the truth of the Gospell there are many witnesses of the Gospel therefore it is frequently called the Testimony there is a cloud of Witnesses miracles Heb. 2.4 the Ministers and Apostles and Prophets among them especially Acts 10.43 c. 26.16 c. 5.32 the Saints Esay 43.10 but the Holy Ghost is the head of this Grand jury Heb. 10.15 1 Ioh. 5.6 he comes with his testimony and setleth the heart in assurance of the Gospell that it may finde firme ground and sure footing so long as faith is wavering comfort will be unstable the house cannot be strong if the foundation be weake the Gospell is the foundation and if that bee laid firme the whole fabricke of peace will stand strongly able to beare out all stormes and tempests The second question is concerning themselves Their interest and their interest in the Gospell For though a man know clearly what that faith and holinesse is which gives him a reall title to the promise yet he may be unable to know his faith to be that faith There bee many things which make true faith often hardly discernable 1. Great imperfection it is hard to know certainly when 1 plant is newly put up above ground what it is a low faith hath but little evidence there is a light in every grace to shew it selfe but as it is with some starres they are so small that they are scarce seene so a man may have faith and yet not be able to say positively and peremptorily that hee doth beleeve 2. The similitude of false faith and true a man may know in generall what is requisite to the nature of gold yet when he comes to apply his rules he may bee puzzeled because art can exactly imitate nature yea so as that a famous Painter was deceived by a flye which though it was artificiall yet he thought was naturall 3. The conscience is not alwaies a competent Iudge because it may be clouded with feares and jealousies 4. Satan often doth so snarle this question that the soule is not able to extricate it selfe Wee need therefore the helpe of the Spirit whose Office it is to be our Comforter And as conscience in its Court is witnesse advocate and Iudge n Ipse accusator Iudex Carnifex vermis remordens Quintil. l. 5 Instit so is the Spirit he is a Witnesse giving evidence concerning the fact that this is done i. e. that the man doth beleeve he is an Advocate to plead the lquity of his Cause and that by the law of grace he should live he is the Iudge by pronouncing sentence applying the Law of grace in a judicial way and saith the soule shall live But all are comprized in the testimony for it is a testimony clearing and determining the Case That there is such a testimony (o) S.S. donat animae pignus salutis scilicet test imoniuÌ„ quod silius Dei sis of the Spirit as doth evidence the â—yuth and sincerity of grace and consequently a personall interest in the promise appeares farther by these Arguments 1. Ber. Serm. 2. in Pent. ArgumeÌ„ts proving this testimony The spirit of bondage and the Spirit of adoption are opposed each to other Rom. 8.15 Now the thing wherein they are opposed is their proper working the one causing feare the other peace Looke then into the worke of the spirit of bondage and you will finde 〈◊〉 doth not onely enlighten the soule to know and apprehend in generall wrath against sin and to apprehend what sin iâ— but it evidenceth to a man particularly that his waies are waies of sin and conse quently works a kind of plerophorie of hell a dreadfull expectation of wrath upon himselfe so that a man comes to conclude upon conviction I am the man who have transgressed and I am the man which except salvation come to me in Christ shall be damned And as the spirit of bondage thus joyneth in the sentence of condemnation by stirring up clearing fixing and strengthening the conscience in like manner the Spirit of adoption worketh with Conscience in the sentence of absolution reconciliation and adoption 2. If the Spirit be a Comforter which will not be questioned it must witnesse the truth of our beleeving and by that our interest in the promise because till this be done till a man bee assureâ— that his faith is saving hee cannot bee satisfied in this question which now troubleth him whether hee shall beâ— saved or whether mercy be his portion There are three maine steps to comfort 1. Salvation comes through Christ in the free promise but here it yeelds 〈◊〉 other comfort but this it may bee miâ—â— if I receive it 2. The heart goeth 〈◊〉 to take hold of salvation this is a farther step to comfort and here the foundation is laid but yet though this bee sufficient to life and salvation in the end yet it is not sufficient to peace and consolation at present a man cannot bee satisfied till hee attaine a third thing which is this a knowledge that hee hath rightly and savingly received salvation 3. If the knowledge of the true definition of faith and holinesse were sufficient to give assurance to him that truly beleeves that he doth truly beleeve then none that are so qualified and doe reflect carefully upon themselves can be uncertaine or doubtfull whether their faith
terrours of God doe set themselves in array against me Job 6.2 3 4. And when the soule hath exceeded all eloquence and past almost all humane bounds of language and expression it is not satisfied but thinkes it falls exceeding short of uttering her misery My stroak is heavier than my groaning Job 23.2 But all this is not a right carriage of the spirit such passions would befit such as have a God without mercy and distresse without a promise and without a redeemer Faith is suspended when these clamours are heard and the soule forgets the freenesse and fulnesse of grace when it is thus transported out of it self and from its hopes Secondly Good effects The good effects of such uncomfortable eclipses of Gods favour and presence follow which are 1 Sorrow great sorrow thou hidst thy face and I was troubled Sorrow Psal 30.6 the heart should not yea if it be in due temper cannot rest without God his absence is worthy to bee lamented whose presence is most worthy to bee prized 2 Longing desires of Gods gracious returne Desire after God the soule thinkes delaies grievous m Etiam celeritas in desiderio est mora P. Syri Desideranti invisa est quaevis mora desiderium acuit absentis vicinitas post spem omne desiderium impatientissimum est Quamdiu differtur spes aeternorum affligitur anima fidelium i.e. vel pro dilatione bonorum quae amat velpro illulion malorum quae tolerat Beda hope deferred maketh the heart sicke Prov. 13.12 The Church saith she was sicke of love Cant. 5.8 The heart that hath had a sense of Gods sweet presence cannot bee satisfied without him but counts all things nothing till it regaine him who is to her as the Sunne to the world and the soule to the body 3 Repentance and humbling of soule Repentance it seekes what unhappy and accursed thing hath raised this cloud betwixt God and her and falls downe at his feet confessing weeping and begging his favour in Jesus Christ willingly grieved and ashamed it counts not this sorrow bitternesse but hath some sweetnesse in it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. Lachryma animae amarae dulces sunt amarae propter absentiam boni dulces propter certitudinem inveniendi c. Savanarol med in Psal Qui Regis Israel 4 Subjection to all conditions of agreement It saith Subjection Lord impose demand what thou wilt I count nothing too deare for thee I count the gaine of the whole world losse for thee and will deny my selfe for thee If my heart draw backe draw it on to thee as farre as I am able to sacrifice my selfe to thee I doe it Thus the soul sets on towards God inquires for him in all meanes will not be put off it falls not by despaire or sleepes in sloth but faith holds up hope and hope keepes up indeavours and it cannot be quiet without God There are two maine Causes of the restlessenesse of the soule without God Causes why the soul cannot bee quiet in this case First The condition of the subject 1 Tender the soule but especially in a beleever From the subject when hee is in a living state is very sensible of any evill especially of the greatest evill Tender a mans sorrow is as his sight is therefore where hee seeth God and hath a knowledge of him in his excellencie the losse of him is grievous o Summi deloris causa summum gaudium est Sen. all evils on the body are but as the rending of the garment but griefe in the soule is as the tearing of the flesh A wounded spirit who can beare Prov. 18.14 outward evils are but as the breaking of the out-works All sense in the body is from the soule therefore the soule must needs be most sensible 2. It is spirituall 2. Spiritual if the body bee in miserie externall things may helpe in sicknesse physick p Omnes humanos sanat medicina dolores Propert. Eleg. l. 2. in want reliefe in famine bread c. but when the soule is in distresse all the world is but like a great cipher it amounts to nothing Heaven and earth is but as a shadow nothing but God can quiet q Tranquillus Deus tranquillat omnia quietum aspicere quiescere est Bern. in Cant. 23. As the body is not satisfied with things spirituall so the soule is not contented with things corporall there must bee a fitnesse in the object else it moves not as the eare is not pleased with light and colours nor the eye with sounds The soule therefore being spirituall must meet with that which is spirituall and proper for it else it is not contented every living creature hath an appetite and sense carried to some things and out of that compasse it hath no quiet as take a beast and you shall never satisfie him but with pastures and such things as he affects and take a man and he must have other things things of higher worth sutable to his nature and take a spirituall man whose soule is illuminated and drawne out to higher and more spirituall things and him you cannot quiet with a thousand worlds without interest in Christ and the favour of God the spirituall man is carried to things spirituall as the naturall man to things naturall And as a naturall man cannot be quieted without naturall accommodations and enjoyment of such things as sute with him so the spirituall man cannot have rest without his spirituall treasure 3. It hath pitched upon God by faith and hope It hath pitched upon God it hath devolved it selfe upon him and that for eternity and in the businesse of life and death Now if a man were passing over a deepe and swift torrent and when hee is upon these deepes shall feele the bridge cracking and sinking it must needs let in a sea of feares and amazement upon him And how can it bee that when a man seeth the vastnesse of eternity the greatnesse of sinne the terrors of the wrath that burnes like fire and hath in his agonie throwne himselfe upon God in Christ and now is doubtfull whether Christ will owne him or take any care of him I say how can it bee but hee should bee in great distresse at such a time when God withdrawes his comforts every thing that may afflict stands forth in greatest strength now death is death and sin is sin and the soule feeles the weight of every load comfort lightens all burthens and when Christ is present all evils vanish and discouragements scatter as a mist but when that is gone then those evils gather like clouds of fire and blood over the soule and those miseries which did lie as conquered men doe rise up with renewed strength and what a sad time is this when the soule seeth her danger and not her refuge her wounds but not her cure nay to see him that is her only trust not onely not to
being in his heart you will be sure that if he have any power with the Father he will worke your peace q Multo efficacior Christi mors in bonum quam peccata nostra in malum Christus potentior ad salvandum quam Daemon ad perdendum Bern. Why doe you afflict your selves if you beleeve you shall be established Christ will carry you in to the Father and will draw out his kindnesse towards you And know that if the Father love the Son hee will shew favour to his friends and who can expresse that love that Christ beares to a mourning soule that flyeth for refuge to him his love was such that he died for you and will he not speake a good word for you You sit poring and searching for pillars of hope within you and bestow much paines to answer your owne feares but the ready way to make the businesse cleare is by going to Christ stand not so much upon this quaere Whether you have believed in truth or no but put all out of doubt by a present faith The doore is open enter and live you may more easily build a new house and fabricke of comfort by taking Christ then repaire your old dwelling and cleare all sutes that are brought against your tenure Heare Christ calls you Come unto mee all yee that are weary and heavy laden and I will refresh you Matth. 11.28 And Ho every one that thirsteth come c Esay 55.1 Let him that is a thirst come and whosoever will let him take the waters of life freely Apoc. 22.17 And now will you not goe Oh that you would goe how soone would your mourning bee turned into joy and your sadnesse into gladnesse how would those everlasting armes of mercy embrace you and you should have future happinesse in a kinde of presence r Pulchewimam insulam videmus etiam cum non videmus Lyps ep ad Cambden 2 Seeke peace much Be not weary but strengthen your selves in the promise let this pillar hold up your trembling hands for he that shall come will come and will not tarry Seek much Behold hee commeth and his reward is with him Oh me thinkes I see the fountaine opening it selfe to the thirsty I see the clouds dissolving prepare your vessels stay a while for I heare the sound of many waters you are at the right doore knock and knock hard the Lord is there there dwells everlasting mercy Harke how the Saints sing for joy looke in and see Paradise and rivers of joy feeding them how came they to get in but by lying at the gate hold on for in due time you shall reape if you faint not Gal. 6. My friends these are not dreames but they are reall truths which Jehovah will make good to them that believe You come it may bee but you come not in faith and you stay not with patience f Futura expectâ—ns presentibus angor Sen. consult with reason and with the Scriptures Is there a way to God or no if yea which is that way If God tell you this is the way then walke in it wait in it and though you have lost your comfortable enjoyment of Christ yet I say to you as the Angells to them This same Iesuâ— which is taken from you shall so come as yee have seene him Acts 1.11 Therefore keepe your eyes upward pray much and the heavens will open when you beleeve and pray you have the key of heaven in your hand those everlasting doores will open to you therefore hold up your selves in seeking it may bee you may meete with fire and a tempest and stormes but stay and the still voyce will come 3 Come in much love to God come as a friend Come in love then come and welcome many desire ease and defire to be delivered from wrath and hell but come in love desire God to bee your friend and bee willing to bee his friend let love shew it selfe in two things 1 Lament thy sinne that hath caused a strangenesse betwixt God and you Come weeping for sinne and humbled for thy unkindnesse and all is forgiven You thinke too meancly of God when you thinke hee hath much adoe to pardon you He is ready to forgive and he overfloweth in pardoning mercy t Magnam injuriam Deo facit qui diffidit de ejus misericordia Aug. Bonitas invicti non vincitur infiniti misericordia non siâ—â—tur Fulgent Tua quidem malitia mensuram habet Dei autem misericordia mensuram non habet tua malitia cir cumscripta est c. Chrys Hom. 3. de poenitent Si bis si ter si centies millies peccas coties pâ—â—â—â—tentiam age c. idem He expects your acknowledgment and repentance and then you are friends 2 Come with new and strong engagements of heart bring your selves as an offering to him and sacrifice your selves upon that golden altar Jesus Christ say Lord if thou wilt love me I will love thee be thou mine and I am thine and will be thine Thus two old friends shall renew their friendship and they that were at a distance shall meet in love he that did depart shall returne with kindnesse and he that was forsaken shall be received with mercy and the ancient joy which was in heaven at his first conversion shall bee renewed at his restauration Now clap your hands ye heavens and earth for the sonne that was lost is found and he that was dead is alive The exile is received and a covenant of peace is renewed betwixt a man of sorrowes and the God of peace through the Prince of peace to whom be praise for ever FINIS