that in holding faith and a good conscience though I lose all things else I have enough if I save my soul and in deserting faith and a good conscience if I lose my soul I have nothing though I save all things else But further O keep my soul yet not so properly mine as in a more peculiar right of propriety thine thine O blessed Jesu by right of donation from thy Father who hath made thee Lord and Christ and hath given me to thee Act 2.36 Eph. 1.22 as thou art Head over all things unto thy Church Thine by right of purchase thou having bought us with a price and given thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom in kind 2 Tim. 2.6 even thine own soul and body to redeem unto thy self the souls and bodies of the faithful § 18. Further thine by right of conquest in which thou hast made us free from the law of sin and of death having for our sake Rom 8.2 and in our name spoil'd principalities and powers Col. 2 1◠triumphing over them Further yet thine by right of Covenant in which thou hast promised thy self to be our God and we to be thy people Lastly Heb. 8.10 thine by right of Communion for that all we are and all we have are from thy fulness our life our love our joy our holiness our happiness all is in thee and from thee Thus I am thine my body thine my soul thine thine in the nearest relation in the strictest union and in the dearest affection True it is all is thine the Devils are thine thy vassals the wicked are thine thy prisoners the Angels are thine thy subjects the Creatures are thine thy servants But only the sanctified are thine thy brethren thy members yea the faithful are thy treasure thy jewels thy jewels of ornament and delight Thus oh thus keep my soul as one of thy jewels a part of thy treasure § 19. 3. Deliver me The propriety Christ hath in us is a strong engagement of his care over us as it is with his children in general 1 Tim. 3.15 Cant. 4.8 so with each of his chosen in particular Though Christs Church be full of enemies yet seeing it is his own house he will raise and repair it though it be black yet seeing it is his own Spouse he will pitty and cherish it Isa 5.4 though it bring forth wild grapes yet being his own Vine he will fence and prune it though it wander from his truth 1 Pet. 5.2 yet because it is his own Flock he will watch and gather it This then is the argument of faith which the devout soul makes unto Christ Because I am thy purchase O do thou Lord preserve me because I am of thy houshold do thou provide for me Ps 119.94 because I am one of thine whom thou ownest O keep my soul and deliver me Deliver me not only from the conquest but also from the conflict of sin For that Conflictus licet non fit damnabilis quia non perficit iniquitatem miserabilis tamen quia non habet pacem Aug. de nupt concupisc l. 2. c. 2. Though our conflict with our lusts is not damnable because the act of sin is not perfected yet is it miserable because the peace of the soul is disturbed § 20. This very conflict with sin it was which put S. Paul to his exclamation Rom. 17.24 Wretched man that I am who shall deliver me from this body of death Which complaint he answers with this profession I thank God through Jesus Christ our Lord for that the grace of Christ doth weaken the strength the blood of Christ doth pardon the guilt and the glory of Christ shall annihilate the being of sin In renascentibus remittitur S. Aug. contra Jul. l. 6. c. 16. in proficientibus minuitur in resurgentibus tollitur Sin in justification through Christ is remitted in sanctification by Christ is weakened and in glorification with Christ shall be destroyed in which glorification the deliverance of Christs Church and chosen is perfected and till that perfecting be accomplish'd this will be the continued complaint and mournful prayer of Gods holiest Saints Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 21. Thus being in conflict then with our lusts how may we best order our lives as to the safety and peace of our souls I answer in several rules of direction 1. Be we the more fervent the more importunate in our prayers by how much our lusts are the more eager the more vehement in their desires For this we have S. Pauls example for our imitation 2 Cor. 12.9 when he proportions the vehemencie of his devotion to the violence of his temptation and by how much the Messenger of Satan doth the more furiously reiterate his buffetings by so much the Apostle of the Gentiles doth the more zealously renew his prayers and at length he receives this comfortable answer to his sorrowful complaint My grace is sufficient for thee sufficient to pardon thy guilt sufficient to cure thy wound sufficient to strengthen thy weakness sufficient to perfect thy deliverance § 22. 2. Entertain we no parley no treaty with our lusts have no commerce or company with them silence their suggestions or if they will needs be suggesting give them not the ear lest they make that the passage to the heart Qui deliberant desciverunt so Tacit. We betray our selves to sin whensoever we treat with our lusts conference with them is the way to be ensnared by them We must flie sin as a serpent not let in the head lest it draw in its body not yield to the first motion lest we be engaged in its full commission § 23. 3. Set we up the Law of the Spirit and life in our hearts Rom. 8.2 and by how much the Law of Sin will be stirring in our thoughts by so much the more let this royal law of Christs spirit life bear sway in our souls And to that end especially now in the solemnity of the blessed Eucharist renew we our purposes our vows our covenants renew we our self-denial our total resignation thereby to obtain a further quickening in grace a further strengthening of the inward man Joh. 1.16 and all by a nearer communion with Christ in his fulness Thus this holy Sacrament shall seal unto our hearts the comfort of this assurance that God so considers our enemies which are many and hate us with a cruel hatred that He will keep our souls and deliver us Vers 20. part and v. 21. Let me not be ashamed for I put my trust in thee Let integrity and uprightness preserve me for I wait on thee § 1. THE Creatures were made subject to change by the law of their creation which mutability hath been much improved by the sin of man whose guilt
it deprives of communion with God is the most afflicting Ps 61.11 12. In which affliction these are the words of Complaint The Words of Complaint Oh! how how can mine heart be right with God which so often revolts from him How can mine heart be sound which is continually sore When with sighs and groans in humiliation I have confess'd and bewail'd my sin presently upon temptation I commit and repeat it Thus my wounds daily bleed afresh and thereby my spirit faints and my hope fails I shall one day perish by the hand of sin as David complain'd he should do by the hand of Saul for that daily my strength decays my grace diminisheth my comforts fade mine Evidences for Heaven ar blotted my seals defac'd my life is become my trouble and death it is my terror I fear to die and yet have no joy to live Wretched man that I am who shall deliver me from this body of sin and of death The Grounds of Comfort 1. The holy dispensation of the all-wise God according to which it is that neither the merit of Christs blood nor the sanctification of Christs Spirit doth yet so far prevail as to root out the being of corruption though it wipe off the guilt and weaken the power of sin Damnatum est peccatum sed non extinctum Christ hath condemn'd sin in the flesh condemn'd but not extinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 3. Cajet in loc he hath condemn'd The word is metaphorical for that Condemnation implies a depr vation of all preceding priviledges and power Thus our Lord Jesus Christ he hath dealt with sin he hath so disanull'd it in the faithful that it hath no more place to appear in judgment Col. 2.14 no more guilt to bind over unto death Rom. 8.1 there being no condemnation to them that are in Christ Jesus 2. Our nature is pure and perfect in Christ in which he h th satisfied the justice of our God Joh. 2.29 as being the Lamb of God that takes away the sin of the world even the sin of nature as well as of our lives our original as well as our actual sin Col. 1 19. Joh. 1.16 And seeing it hath pleased the Father that in him should all fulness dwell He will communicate to us of his fulness till he hath wholly destroyed the Serpents seed 1 Joh 3.3 1 Pet. 1.16 till he hath made us pure even as he is pure not only subduing the dominion and reign of sin by grace but also destroying the life and being of sin by glory 3. No man is sensible of sickness but who hath life and therefore sense of sin is a sure symptome of the life of grace So that O thou afflicted soul in thy conflict with sin thy very grief is a ground of comfort this being a sure testimony of true Sanctification Gal. 5.16 17 18. that thou canst not endure the close workings of thy secret corruption but art still sollicitous to cast out the enemy to establish the peace to vomit up the poison to preserve the health of thy soul 4. It is a free and willing subjection to the commands of sin Rom. 6.12 14. which declares the soul to be under the power and dominion of sin but by our opposing and resisting our lamenting and bewailing our sin we manifest plainly sin does rebell but does not reign prevails as a Tyrant but rules not as a King And where Grace hath the Throne of the heart and sways the Scepter theâ—e Christ rules by his Spirit and will in the end make us to overcome by his power The battel is the Lords and the victory shall be ours notwithstanding all oppositions of sin and Satan of the flesh and the world of earth and of hell 1 Pet. 1.5 we shall be kept by the power of God through faith to salvation For what hath our Lord Jesus Christ begun and shall he not perfect the work of grace Hath he made the purchase Phil. 1.6 and shall he not make us to possess the inheritance of glory Lastly Seeing thou cleavest unto the Lord with purpose of heart though thou servest him not in perâ—ection of holiness these infirmities and failings which are thy burden they shall not be thy bane If the ravisht Virgin cry out Deut. 22.27 she is in the censure of rhe Law guiltless by her cry having prov'd her rape And thus a sure testimony it is Sin hath committed a rape upon our souls and ravish'd our hearts when we cry out in our trouble unto the Lord And sure God who commanded indulgence unto the ravish'd Virgin will vouchsafe pardon to the ravish'd Soul The Rules of Direction 1. Be constant in thy Conflict in the sense of thine own wants looking unto the Lord Jesus Christ in his fulness and in the weakness of thine own strength Phil 4 13. Joh. 15.5 relying upon the almightiness of Christs power Be not dishearten'd by some losses not discourag'd by some foils not dismayed by some wounds but by fasting and prayer renew thy strength and then by diligence and Zeal renew the combat Thus shalt thou gain by thy losses get ground by thy falls increase thy graces by thine infirmities Phil. 1 9 10. 2. Preserve the judgment of thy mind clear and the frame of thine heart tender that so the Understanding may discover to thee what is evil by its light and the Heart restrain thee from it by its tenderness Restrain by some secret checks of Conscience upon the first risings of corruptions Psal 19.13 Eph. 4.30 that so they get not head by any rebellious wickedness to grieve Gods Spirit and to disquiet yea wound thine own Let it be thy pious policie to fight thine Enemy when he is at the weakest Thus set upon Sin in its first motions quell it in its first risings for indeed that which increaseth our guilt and destroyeth our peace is our willing entertainment of sinful motions our ready cherishing corrupt desires Prov. 4.23 3. Keep up an holy jealousie over thine own heart for it is not in the power of Satan to hurt the soul but by its self it s own weapons must wound it it s own treacherous affections must betray and destroy it Jer. 17.9 And such is the Hearts deceitfulness that those corruptions lurk in it which we think have no affinity with our nature but are most contrary to our frame and disposition As who could have imagin'd Moses's his meekness could have become guilty of murmuring Ps 106.32 33. Psal 51.14 Matth. 26.24 or David's tenderness guilty of murder or Peter's zeal of denying his Master Wherefore in this holy jealousie over thy self search diligently and examine frequently the state of thy soul the temper of thine heart and know assuredly this strict examination will weary the soul of sin thereby subduing thy heart from allowing approving or delighting in it And thus however with the Sheep thou slip
of wickedness and under the most signal judgments of thy displeasure men plead signal testimonies of thine acceptance even in what thy soul hates thy Word condemns and thy wrath pursues § 4. Whilst I see Covenants and Engagements entred with a seeming zeal but broken with open perjurie whilst I see Sacriledge possess yea demolish thy Temples and yet Hypocrisie pretend a propagating thy Gospel whilst I see injustice in the seat of Judgment Profaneness invade Devotion and Violence suppress what is sacred and religious sure these waies of the world are none other then the waies of deceit and lead into the chambers of death But thy waies Prov. 6 27. O Lord are waies of truth and lead in the paths of life wherefore shew me thy waies and teach me thy paths Psal 16.11 § 5. Do thou shew me and do thou teach me While others take upon them to shew me thy waies they teach me to throw off the sacred Order thou hast establishe in thy Church as wicked and antichristian they teach me to desert thy publick Worship as Popery and Superstition yea they teach me Heresie and pretend it is thy Word they teach me Blasphemie and pretend it is saving Doctrine they teach me Schism and pretend it is the Communion of Saints they teach me to prophane thine Ordinances Joh. 4 24. and pretend it is to worship thee in Spirit Wherefore do thou thou Lord shew me do thou teach me as shew me thy waies in thy Word so teach me thy paths by thy Spirit yea lead me in thy truth and teach me make me to learn by practising let the experiences thou givest me of thy sanctifying grace confirm my soul in the sincere profession of thy saving truth § 6. But O my Jesus behold me here another poor Bartimaeus so blind that to shew me thy waies thou must not only point them out but also give me eyes to see Yea I here present my self at thy Table as another impotent Cripple in the Temple Act 3 2â— so that to lead â—e in thy truth thou must not onely go before me but give me feet also to run after thee And that thou my Jesus who art the same yesterday today and for ever wilt now by a miraculous power of thy grace and truth Heb. 13 8. even cure my spiritual lameness and ignorant blindness this is the ground of my hopes thy Promises this is my encouragementâ— thy Sacrament in which Sacrament and Promises thou art exhibited unto my soul as the God of my salvation In thy word thou hast given the promise and in thy Sacrament that promise is sealed that thou wilt save me from the pathes of death and lead me in the way of everlasting life and so faithful art thou who hast promised that safer it is for my soul to be as low as Hell with a promise Heb. 10.23 then to be as high as Heaven without it though as low as hell yet would hope bear me up and though as high as heaven yet would presumption throw me down Jer. 17.5 1 King 13.4 § 7. Thou O God who art my trust art my salvation my trust is not in the arm of flesh that like Jeroboams hand doth suddenly wither my trust is not in humane power or policie that I see by daily experiments Jon. 4 7. proves like Jonas Gourd when the Sun beats hottest when trouble and disâ—â—ess is the the greatest then doth it vanish and come to nothing what then is my trust Truly Lord my trust is even in thee Psa 146.5 6. who hast made heaven and earth whose Wisdom will find out the way and Power effect the means of my salvation notwithstanding all the present difficulties and seeming impossibilities of deliverance § 8. Yea thou O Lord my joy my Jesus thou art the God of my salvation Oh transcendent love Oh rich mercy Oh incomprehensible goodness the God of my salvation Blessed Saviour had the efficacie of thy merits extended no further to the race of mankind then mine own self yet wouldst thou glory and make me rejoyce in being the God of my salvation And Oh firm salvation which is founded upon the Grace Wisdom Power and Faithfulness of my God! in all which attributes my God my Jesus communicates himself unto me in this his Ordinance sealing me the salvation of my God and giving me a communion with the God of my salvation in this holy Sacrament § 9. O how willingly could my soul dwel upon this Mount and build Tabernacles for this contemplation of my Saviours love how do I behold him through faith communicating himself unto me in all his fulness Which fulness is in his Church and in his chosen as the soul is in the body and in the members whole in the whole and whole in every part So that though he gives salvation unto all yet does he communicate himself unto my soul in that fulness of his merits and grace as if I were saved alone And Oh that my soul could imitate my Savior Oh that my heart might return like love in giving my self my whole self unto my Jesus even in that fervor of affection and ravishment of spirit as if I alone were wholly to possess him joying in him and enjoyed by h m as the one and onely God of my salvation § 10. Seeing then thou art the God of my salvation on thee do I wait all the day so that If I find not present comfort in thy blessed Sacrament yet on thee will I wait the husbandman doth not sow his seed and reap his crop in a day wherefore if thou art pleased to defer thy salvation for the trial of my faith and love yet on thee will I wait in a constant use of those sacred means thou hast ordained and the continued practise of those holy duties thou hast enjoyned and though this be all my daies Oh let not my faith faint seeing I cannot wait too long for the grace I so much desire and which am assured I shall at last obtain Matth â—24 23. seeing he who indures to the end shall be saved § 11. On thee do I wait on thee whose hand of bountie whose bo om of love yea whose bowels of mercy are not onely opened but inlarged to all humble penitents on thee do I wait wait to hear the secret voice of thy Spirit speaking peace unto my conscience wait to feel the reviving vâ—gor of thy grace quickning mine obedience wait to see the subduing power of thy holy Spirit quelling my rebellious sin wait to feel the chearing vertue of thy heavenly comforts refreshing my fainting soul for all these thy blessings O thou God of my salvation on thee do I wait all the day All the day being never so satisfied with thy goodness as not more eagerly to long after thy heavenly fuâ—ness wherefore now refresh my faintings quench not my desires but the more freely thou gives let me the more eagerly covet the more
Jam. 1.17 And it is not any thing that can add to its immutability for as to infinity in respect of extension so to immutability in respect of firmness there can be no accession of parts nor addition of degrees § 14. Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise So that meerly to shew unto the faithful Heb. 6.17 the heirs of promise the immutability of his counsel he confirmed it by an oath which was for the greater testimony of his love in the stronger assurance of our faith being fixt upon the firm stability of his promise from which stability of pâ—omise we draw an infallible argument to prove the blessing of God upon them that fear him He will shew them his covenant Who is it now that feareth the Lord and in that fear approacheth a communion with Christ in his ordinance his holy Sacrament that God may now acquaint him with his Covenant in the manifestations of his love let him first see to this that he be acquainted with his secret in the operations of his grace § 15. And here that we rest not on moral principles or on a formal sanctity do we examine the operations of grace in a real holiness such as meer morality cannot reach nor formal hypocrisie counterfeit See we then what is the secret of the Lord with them that fear him in the operations of grace 1. In respect of their contritions and humiliations 2. In respect of their hungrings and thirstings after righteousness 3. In respect of their holy purposes and godly resolutions 4. In respect of their earnest prayers and fervent supplications 5. In respect of their humble assurance of Gods love and acceptance through Christ § 16. 1. Their contritions and humiliations in which their sight and sense of sin is not only in respect of the general corruption of their nature but also the particular and more enormous transgressions of their life yea they view sin not so much in its horror of guilt Psal 14.3 Col. 1 21. Eph. 2 12. Isa 59.2 as in its pollution of filth not so much as exposing to wrath and hell as setting at enmity with God and estranging the soul from Christ And thus doth Christs grace work upon their hearts with the Laws threatnings tempered with the Gospels promises thereby bruising and breaking them in contritions of soul mollifying and melting them in languishings of spirit Oh this the secret of the Lord these the operations of grace in Contritions and Humiliations § 17. 2. In hungrings and thirstings after righteousness which arise in the soul from faith in the promises of Christ those of Justification by his Blood and those of Sanctification by his Spirit yea that knowledg of God and of Christ which they had formerly being speculative now becomes practical and they find those Scriptures true in experience and trial which before they viewed only in fancy and notion Psal 27.4 So that nothing appears more beautiful to their souâ—s then the worship and service of their God nothing more joyous then communion with Christ and fellowship with his Saints And therefore do they breath forth their longings after righteousness with holy David Oh that our ways were made so direct Psal 119 5. that we might keep thy statutes And as they have no comfort in their souls till God speaks peace unto their consciences so nor have they quiet in their consciences till God give further grace unto their souls that grace of sanctification whereby they may perfect holiness in the fear of God 2 Cor. 7.1 § 18. 3. Holy purposes and godly resolutions which resolutions of their souls are conformable to the admonition of the Apostle Act. 11.23 even with purpose of heart to cleave unto the Lord. And whereas the purposes of the Hypocrite they are ab extra from without from Gods judgments or mans perswasions their holy purposes they are ab infra from within from the sense of Gods mercy and Christs love which does so powerfully affâ—ct their souls that they are with David at a Juravi I have sworne Ps 119.166 and I will perform it that I will keep thy righteous judgments They make it their solemn vow and sincere resolution to observe the Law of their God and the precepts of their Redeemer And according to the sincerity of their holy resolutions so do they order the integrity of their holy obedience even in an universal and impartial respect to all Gods commandments not allowing not approving yea Ps 119.6 not excusing or indulging themselves in the commission of the least evil of which their conscience is convinc'd that it is a sin against their just and holy God their good and gracious Father § 19. 4. Earnest prayers and fervent supplications How many oh how many are the deep sighs how many the mournful groans how many the secret wishes how many the pantings and longings which they feel in their souls as so many ebullitions of grace so many breathings of the Spirit And all these oft-times before they can in affiance of faith gain wing in prayer to present and enlarge themselves in supplications before the Throne of grace In which supplications they are not more earnest and importunate for justification then they are for sanctification for remission of sins then for newness of life yea they sue with as much fervency and importunity for holiness as for happiness for grace as for glory § 20. 5. Their humble assurance of Gods love and acceptance through Christ And for this know that the Spirit of supplication which gives them words to put up their prayer unto God through Christ the same Spirit doth often bring back word unto their souls that their prayer so put up is accepted whereby with David they taste and see that is Ps 34 8. experimentally find and feel that the Lord is God receiving even whilst they are praying an answer of their prayers returned into their bosom by a secret contentation of soul wrought by a sweet illapse of the Spirit And thus their souls become even transported with a divine joy and heavenly delight the spiritual communion they obtain with God through Christ in humble prayer being an earnest of that eternal communion they expect with God and with Christ in the heavenly presence Joh 17.24 Of which eternal communion and heavenly presence this blessed Eucharist is the Sacramental seals and pledge confirming unto us the truth and comfort of this doctrine and Text That the secret of the Lord is with them that fear him and he will shew them his Covenant Vers 15. Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 1. HIs guards are strong his fence is sure whose salvation is Christ which salvation is communicated to us in the promises of grace exhibited in the ministry of the Word and more plentifully conveyed yea more effectually confirmed in
troubled Certainly his absence cannot but be lamented with greatest greif whose presence the soul prizeâ—h above all earthly joy when the evidence of salvation is obscured the light of Gods countenance darkned the comforts of the Spirit detained then the heavens appear not so clear the promises taste not so sweet the Ordinances prove not so lively yea the clouds which hang over the soul they gather blackness doubts arise fears over-flow terrors increase troubles inlarge and the soul becomes languishingly afflicted even with all variety of disquietments § 10. Oh how does the experience of former happiness sharpen the sence of present misery Every evil after the experience of the opposite good becomes the greater evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Epist 37. when the soul then calls to mind how it hath been inlarged in its devout accesses to the Throne of grace and found no solace like that of communion with God through Christ and withall now sees its communion cut off and the comforts vanished the spring stop'd and the streams ceast O how great must needs be the bitterness of her grief miserum est fuisse felicem we commonly say it is a miserable thing to have been happy it is the souls trouble that she is without Christ but it is the increase of her trouble the sharpning of her affliction that she hath lost him him whose presence was once so sweet that it makes his absence to be most bitter § 11. Many indeed there are well enough as to present sorrow without Christ because they never injoyed him but what soul ever injoyed Christ that can injoy it self and want him without Christ that soul may see her wounds but cannot see her cure she may see her danger but cannot see her refuge and when God shall conceal his love and reveal our guilt hide his face and discover our sin what can be more greivous and afflicting So that well might David joyn his spiritual dereliction and his secret anguish saying I am desolate and afflicted § 12. 3 The high aggravation the troubles of my heart are inlarged the heart of man is the greatest Tyrant the cruellest persecutor to himself he needs none other fury who hath that of an accusing spirit this this alone will be Accuser and Witness Law and Judge Executioner and Punishment the very rack and gibbet of the soul Oh the piercing sting Oh the loud clamors of an accusing conscience this this alone doth make a hell upon earth distracting direful and accusing thoughts are worse then chains then stripes then death needs must that mans troubles be inlarged his anguish increased when his soul left to its own darkness and unbelief with Saul it falls upon its own sword becomes its own executioner Witness those dreadful complaints of a deserted soul and wounded conscience in that 88. Prov. 18.14 Psalm For a wounded spirit saith Solomon Who can bear And a wounded spirit who can declare its troubles its distresses they are as unexpressible as they are insupportable especially when the soul is in desertion § 13. When the humble Penitent apprehending the vastness of eternity both as to heavens joys and hells misery hath labored under the pressing weight of sins guilt and the laws curse And when in this Agony the soul hath thrown it self upon God in Christ and felt a sweet peace in the assurance of pardon and love after all this for him to be in so great darkness as to doubt whether Christ will own him whether God will regard him what can this darkness be but the very valley and shadow of death Psal 13 4. O how does a man in desertion through distrust fight against himself if we go about to bind up his wounds he rends them wider give supplying oyle and healing balm and he will make it a very corrosive to his bleeding soul he will fetch misery out of mercy and hell out of heaven for if to comfort his afflicted soul we tell him of Gods fatherly compassion and mercy his riches of grace and love O how does he thus reason against himself this this the accent of my misery to die in the midst of life to perish in the midst of salvation § 14. Surely God is a Father and were I his child his bowels would not be restrained he is infinitely gracious and were I at all in his heart in his love he that receives millions would not reject me he is so mercifull Rom. 10.20 that he is found of them that seek him not and sure if his displeasure were not irreconcileable I that so carefully seek him should at last find him God is goodness it self and sure my evil must needs be great that goodness cast me off nothing then can heal me but that which has wounded me I have lost the presence of my God I have lost the embraces of my Jesus and nothing but that presence and those embraces can bring comfort to my soul but whilst I am desolate I shall be afflicted and the troubles of mine heart will be enlarged This the Case rightly stated in a mournful complaint I am desolate and aflicted the troubles of my heart are enlarged § 15. 2. The Cure fitly applied and 1. To the spiritual dereliction the manifestation of Divine love Turn thou unto me In desertions of comfort God does not cease to be present but to be manifest He withdraws himself not by departing from the soul but by not manifesting himself to the soul By hiding his face Venit cum manifestatur cum â—ccultatur abscedit S. Aug. ep 3. God departs and by manifesting his favor he returns And therefore saith David Turn thee unto me The freest fountain yields the fullest stream and the best good the greatest comfort And the best good is God who being the Object as well as the Author of our comfort the measure of our joy must needs be according to the degree of our enjoyment In heaven we enjoy him fully and therefore have a fulness of joy but on earth having an imperfect possession Psal 16.11 we have but an imperfect consolation So that it is when God turns his face to us that we can say with David Return unto thy rest O my soul He alone who gives life can give comfort Psal 116.7 He alone who gives grace can give peace The Spirit of sanctification is the Spirit of consolation § 16. Indeed that which can satisfie the soul must be the bounty of a soveraign goodness such as is pardon of sin deliverance from hell conquest over Satan hope of glory and the like Yea who or what can quiet the terrors of Conscience but he who is the Prince of peace and greater then the Conscience When the soul like Hagar languisheth Gen. 21.19 it 's the Spirit of grace and truth that can open the eye enlighten the understanding and discover the â—rue well of life and waters of comfort Darkness of mind is the womb of doubts and the shop
of fears but the Light of the Spirit brings comfort of soul in a discovery of Gods love in Christ which discovery being permanent our comforts shall not be transient Whereas cursory views and passing glances of divine objects leave the heart unsatisfied being more troubled for their absence then pleased with their sweetness It is the rising then of the Sun of righteousness Mal. 4 2. which gives day to the inward man and his continued beams bring the soul its renewed joys Wherefore then let the deserted soul present its self in all its languishings and thus bespeak God and Christ in this blessed Sacrament O my God! my soul seeks what it has lost oh let it find what it seeks even comfortable communion with thee in the Lord Jesus For this for this it is that I here call and cry Turn thee unto me § 17. 2. To the secret anguish is applied a soveraign balm Have mercy upon me Such are the wounds of an afflicted soul as no balm can cure but that of a compassionating mercy Misericordia â—eliaâ—uata mercy which melts to supple and to heal Though then the deserted soul hath the same promises the same Mediator the same God which it had before its desertion yet it does not find comfort till it have the same mercy And therefore does St. Paul happily joyn the Father of mercies and the God of all consolations 2 Cor. 1.3 For that indeed God were not the God of consolation were he not the Father of mercies all remission of sins all power of grace all manifestations of love yea the earnest of glory are all the of-spring of mercy brought forth of her womb brought up in her lap yea nourished with the milk of her breasts and cherished with the warmth of her bosom § 18. Who art thou now that languishest in desertions Know the door of mercy is not shut because thou shouldst not enter but because thou shouldst knock if thou wouldst obtain mercy then it must be by prayer and that through Faith in the promise Faith I say in the promise for how know we Gods good will but by his holy Word So that the truth of his promise presents us the sweetness of his mercy and seeing the fathers mercies melts at the Sons mediation Heb. 2.17 Bern. de grad hum go unto God by Christ by Christ as a merciful and faithful High Priest a merciful High Priest compassiâ— cum impossibilitate perdurat though Christ be now gloriously impâ—ssible yet is he still graciously compassionate yea he is one that proportions his pitty to our misery Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his compassion to our affliction such compassion as is a Soveraign balm to cure the secret anguish of a deserted soul applied here by David when he cries unto God in prayer Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are inlarged c. § 19. 3 To the high aggravation is applied a full deliverance O bring thou me out of my distresses Now the soul begins to recover her former taste of heavenly sweetness now she begins to feel the warmth of those sweet imbraces from the everlasting arms of her dearest Jesus And therefore does she pursue this begun recovery to a full deliverance even a deliverance from all her distresses of doubts and fears and terros which deliverance from those distresses is by the sacred testimony of Christs spirit evidencing the sincerity and truth of grace and thereby a personal interest in the promises of life and love Joh. 14.26 § 20. To make it appear how the Spirit is the Comforter and by his testimony to the soul free 's it from its distress observe this gradation 1. The Gospel proposeth salvation through Christ in the free promise and now press this grape examine this truth and the wine of comfort is no more but this that salvation may be mine if I beleeve But then 2. A further progress is made by faith in casting the soul upon Christ for salvation according to this promise and in this the foundation of comfort is laid firm the root is fixt yet the fruit is not grown this is sufficient to life and salvation in the end but is not effectual yet to peace and consolation in the way wherefore to all this that salvation through Christ is offered in the promise and that the promise of Christ for salvation is received through faith to all this must be added this testimony of the Spirit that that faith is sincere and so that salvation sure And this testimony it is that confirms the souls peace and gives inlargement to its sweetest comforts § 21. Thus Faith in the habit it is medium incognitum say the Schools it is often hid in the soul and the quickenings of the Spirit it is which bring it into act And by the actings of faith come the renewings of comfort thorow communion with Christ When the Sun of righteousness then appears with healing in his wings Mal. 4 2. the clouds of fears are scattered the storms of terrors cease the night of unbelief doth vanish yea Psal 24.8 when Christ the King of glory sets up his Throne in the heart and rules with the golden Scepter of his grace then do proud lusts stoop then do the powers of darkness fly and so the deserted and afflicted soul is brought out of all its distresses Thus have we seen the case and the cure of a deserted soul the case rightly stated and the cure fitly applied the case rightly stated I am desolate and afflicted the troubles of mine heart are inlarged the cure fitly applied Turn thee unto me have mercy upon me O bring thou me out of my distresses § 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine Let me tell thee thou hast had little acquaintance with God if thou knowest not yet what it is to lose him to lose him in the comforts of his Spirit thou hast room I question not for profit for pleasure for sin for Satan but no room for God for Christ and so not having injoyed the comforts of the divine presence thou knowest not the discomfort of his absence O what is it that we see daily some men lose their Estates and they grieve heavily some men lose their Friends and they go mournfully some men lose their Health and live sadly But how many lose their God their Saviour their soules and yet neither grieve nor mourn nor are heavy for it Oh ye who are guilty of this self and soul-murder did the day break upon your souls 2 Pet. 1.19 the Spirit of truth enlighten and awaken your consciences Oh how would amazement seize you and the terrors of death fall upon you § 23. But who is it that having Sions sorrow in his heart and her tears in his eyes comes unto me with her complaint in his mouth Oh my God hath forsaken
its joy and delights says as David Look upon my affliction and my pain § 13. 2 In the exercise of fervent prayer whose voyce is louder from the heart then from the mouth louder from the eye then from the tongue sighs and tears are the best Rhetorick of the devout mans prayers The right gift of prayer and true grace of supplication not being as many fondly fancy it in the ready or large expression of words Rom. 8.26 but in sighs and groans which cannot be exprest O then then are we most fervent in prayer when our troubled souls become big with desires which cannot be uttered and therefore the tongue being unable to declare them in words they force their passage at the eyes in a flood of tears Thus thus pray we for the Church of Christ for the chosen of God that in a sympathy of their sufferings we may say with David Behold mine affliction and my pain § 14. 3 In the sense of their many infirmities The Saints of God exercised with ecstatical devotions in the holy excess of divine love Gal. 2.20 as St. Paul They live yet not they but Christ that liveth in them Col. 3.3 and their life is hid with Christ in God even as the stars without losing their light they shine not in the presence of the Sun but the Sun shines in them and their light is hid in the light of the Sun thus the Soul without losing its life it lives not being ecstatically swallowed up in Christ but Christ he lives in the soul and the souls life is hid in the life of Christ But now after the soul is descended from the Mount Tabor of her divine ecstasies how does she find herself in the Valley of Tears by reason of her humane infirmities And when the heart is wounded with the dart of love and the desire is not accomplisht in the enjoyment of its beloved what can be more afflicting As hope deferred makes the heart faint Prov. 13 12. so desires not satisfied make the soul languish Thus the Psalmist Psal 42.1 As the hart panteth after the water-brooks so longeth my soul after thee O God my soul is athirst for God for thee the living God c. § 15. Oh when the devout soul would fain take wing and flie away to her sweet repose in the bosom of her beloved oh the secret trouble and anguish of spirit to find it self clogg'd and chain'd to the servile miseries of this mortal life yea the impure motions of corrupt affections So that the devout Saint cries out with the blessed Apostle Wretched man that I am Rom. 7.24 who shall deliver me from this body of sin and of death There is certainly no pleasure like that of pleasing God no joy like that of enjoying Christ And now for such a person as hath placed his liberty in Gods service his life in Gods love his comfort in Gods favor for such a person to be so infested with carnal earthly and corrupt affections that he calls in question his faith as false his hope as vain his service as fruitless who can conceive the Convulsion-fits of his spiritual anguish the laboring throes of his souls perplexities in which he cries out Vide afflictionem Behold my affliction and my pain § 16. 2. The firm ground of the souls peace Sins forgiven us Forgive all my sins Rom. 5.1 there says the Apostle Being justified by faith we have peace with God through our Lord Jesus Christ Here we see plainly that Peace of conscience it is the fruit of Justification So that the root from whence springs this blessed fruit it is this an humble assurance of Gods love in Christ in the free and full pardon of our sins We may observe that till Christ had reconcil'd the Faâ—her by his sufferings and death and had given an assurance thereof unto his Church by his Resurrection the Holy Ghost the Comforter did not come down upon the Apostles so now Joh. 7.39 till we be reconciled unto God by Christ in the remission of our sins and have some assurance hereof wrought in our hearts through faith the Comforter the Holy Ghost does not fill our souls with his divine consolations He does not refresh our spirits with his heavenly dew and sacred influence Peace of Conscience § 17. Therefore Isa 57.21 There is no peace saith my God to the wicked their worm of conscience is still gnawing in the midst of outward jollities fretting their souls with inward tortures So that the wicked flee when no man pursueth Pro. 28.1 no man pursueth without yet there is that pursueth within even the stinging guilt of an evil conscience So that seeing he every where carries with him his tormentor no wonder this if he can no way flie to escape his torment impossible it is he should flie from his misery since he cannot flie from himself his guilty conscience that makes his wound incurable his plague unavoidable But now when God speaks comfort unto his people Hos 2.14 it is ad Cor Comfort to the heart making the good Conscience to be a continual feast a feast furnished with those dainties of Christs banquetting-house Cant. 2.4 laid up in store for his Spouse the humble and penitent soul Let not then the heart that is drowned in worldly pleasure think to partake of those heavenly delights Let not the soul which is in the gall of bitterness think to participate of this divine sweetness this hidden Manna as our Saviour calls it Rev. 2.17 hidden to the world and the men of the world for that the blessedness of comfort which is in this sweet peace of conscience no man knows but he that tastes § 18. The better to represent by some measure of proportion what the comforts of the soul are in the peace of Conscience after its languishing under the terror of sin let those men give a shadow of it who from the safe and quiet port do behold the waves and billows of that raging sea in which they themselves were even now overwhelmed and by a miracle of providence are happily escaped or let those women in some sort declare it who after their bitter throes and laboring pangs have enjoyed the quiet ease of a bed of rest for such is the Peace of Conscience to the mournful Penitent after the terrors of sin and his horrors of soul as is the safe Port to the shipwrackt Mariner after the raging tempest or as the easeful bed to the laboring woman after her painful travel § 19. These may give us the shadow but as for the substance such is the excellencie of that as S. Paul tells us it passeth all understanding Phil. 4.7 so that we can never rightly conceive it by description from others till we truly know it by experience in our selves Which of us can conceive that has not felt what is the blessed comfort of that mans soul who in the peace of his conscience can see
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
have no more Sacrifice for sin because Christ being denied none other Messias was to he expected and as for the Sacrifices of the Law they were now no more available to take away sin they being ended and fulfilled in Christ So then there is no more sacrifise for sin to wilful Apostates but there is still a sacrifice for sin to humble Penitents The merit of Christs passion shall nothing avail him that renounces his Christianity but it shall much avail yea effectually save him who bewails his iniquity Obj. 3 3. Obj. Against the renewing of Repentance And this Objection is raised from that of the Apostle Heb. 6.4 c. where he saith that it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come if they fall away to renew them again unto repentance From hence the relapsed Saint in his deep distress of Conscience frames this objection Seeing I have been once enlightened and have tasted the heavenly gift and have been partaker of the Holy Ghost and have tasted the good Word of God and the powers of the World to come and now having fallen away from my God by my multiplied iniquities it is impossible that I should be renewed again unto repentance Answ Answ This place as that other before mentioned is not to be understood of falling but of falling away not of the Children of God falling through sins of humane infirmity but of the Professors of Christ falling away through the sin of wilful Apostacie Of which sin many in the primitive times became guilty either through fear or through covetousness renouncing the faith of Christ and returning again to Judaism or Heathenish idolatry and of such it is that the Apostle here speaks when he tells us that they crucifie to themselves the Son of God afresh v. 6. and put him to an open shame For they that fell away to Judaism did as much dishonor injure and abuse Christ as if with the Jews they had actually spit upon him buffeted him and crucified him And for such to renew them again to repentance it is impossible Impossible non physicè sed moraliter as the School speaks Impossible according to the ordinary course of the Church according to the common and usual way of salvation otherwise our Saviour tells us in the like case With men this is impossible but with God all things are possible True it is Mat. 19 26. Novatus and his followers from this Heb. 6.4 and that Heb. 10.26 did deny repentance and admission into the Church not only to those who fell away from the faith but also who fell into any scandalous sin but for this were they justly condemned by the Church of God for Heresie So that this place of the Apostle is to be interpreted as meant of such professors of Christ who fall away from the faith by wilful Apostacie as did Judas and Julian Not of such servants of God who fall into sin through some prevailing temptation as did David and Peter 4. Obj. Against a partaking of the blessed Sacrament of the Eucharist Obj. 4 Alas how shall I so unworthy a person be a worthy partaker of that holy Sacrament And to receive unworthily 1 Cor. 11.27.29 is to increase the horror of my guilt not regain the favor of my God I believe indeed but alas it is but faintly I repent but it is but weakly And what shall I then so vile a sinner attend so dreadful a solemnity Answ O thou dejected yet penitent soul Answ who art dismaied in thy self having weakened the power of grace by thy relapses into sin oh let not the weight of sin or the weakness of grace so thy repentance be faithful and thy faith sincere let not either deter or detain thee discourage or withhold thee from this blessed Ordinance but attend unto our Saviours call and come at his gracious invitation Hearken and hear Come unto me Mat. 11.28 all ye that are weary and heavy laden and I will give you rest Even because weary come and be refreshed even because burdened come and be eased because weak come and be strengthened because poor come and be enriched because sick come and be healed because wounded come and be cured because sad come and be comforted because dull come and be quickened because relapsed come and be restor'd Come to this spiritual feast with thy wedding-garment Mat. 22.12 Gen. 27.15 the pure robe of Christs righteousness put on by faith and thus clothed with the sweet smelling raiment of our elder Brother thou shalt obtain a multiplied blessing from our heavenly Father even a blessing of righteousness of peace a blessing of mercy and of love of grace and of strength of comfort and of joy Râ—m 86. the testimony of the Spirit setting on the seal of the Sacrament for the recovering and continuing the renewing and confirming the assurance of Gods love in a communion with Christ in his fulness It remains then O thou afflicted soul that thou fix upon the immutability of Gods love and the stability of his Covenant together with the merit of Christs passion and the benefit of his intercession these the sure Grounds of Comfort Again do thou raise thy faith renew thy repentance and apply thy self to a worâ—hy partaking of the blessed Eucharist these the faithful Rules of Direction All which the God of mercy and compassion bless unto thy soul and make effectual to thy salvation through Jesus Christ our Lord Amen CHAP. IV. The Souls Conflict from the daily Assaults of Sin WHich Conflict that it is truly spiritual and sincere will appear by these signs Rom. 7.21 22 24. 1. The sanctified person acts against the power whilst he groans under the weight of his sin Ps 51 2.7.10 He hates its pollution as well as dreads its guilt He abhors its filth as well as fears its punishment 2. The Saint of God in his spiritual conflict he is both earnest to discover his corruptions and zealous to subdue them 1 Cor. 9.27 whereas the Natural man seeks out his corruptions as the Coward does his enemy unwilling to find him and afraid to fight him 3. Whereas the Natural man like a Neuter in a State is offended with the tumult and uprore that disquiets him the Spiritual man like a loyal Subject is incensed against the Rebel-Lusts that raise this tumult Ps 18.23 and cause this disquiet 4. His heart does as suddenly startle at the motions of sin as the Lamb does at the presence of the Wolf and this from that great contrariety and secret antipathy which is betwixt sin and grace the flesh and spirit an antipathy as great as that betwixt light and darkness Christ and Belial 2 Cor. 6.14.15 heaven and hell Lastly above all the evils sin brings upon the soul this that
into the mire through weakness yet thou shalt not with the Swine wallow in it with delight 4. Be humbled in the sense of that body of sin carnal concupiscence Jam. 1.14.15 Rom. 7.23 the polluted fountain from whence issues all our filthy streams of sinful thoughts words and actions It may be God suffers Satan to shake the vessel that the dregs may appear to pursue us with his temptations that we may the better discover our corruptions and so discern the true womb of all our misery that which breeds and fosters all our disquiet Whilst then we bewail the guilt and pollution of our actual transgression with David Ps 51.5 pass we from the branches to the root let the stream lead us to the Spring that of Original corruption which defiles the whole man and maintains an irreconcileable war with the sanctifying grace of Gods Spirit Rom 8 7 8. Gal. 5 17. Though we are ingrafted into Christ yet will God have us mindful of our old stock that we may the better glorifie him in the poweâ— of his grace which sanctifieth and saveth us And indeed unless we bewail sin in the affection as well as in the action unless we be humbled for our corrupt dispositions as well as for our particular transgressions our Repentance cannot be found nor our Peace setled Our Repentance not sound which must be a thorow-hatred of the whole body of sin our Peace not setled Rom. 8.1.14 which must be not only from mercy pardoning but also from grace subduing sin Lastly Increase the importunity of thy prayers as thou seest sin increase in the impurity of its pollutions And to strengthen thy prayer fix thy faith upon the promises those of the Gospel of Christ and Covenant of thy God as That he will blot out our transgressions and remember them no more Jer. 31.33 34. Heb. 8.12 Luk. 11 13. Zech 13.1 That he will put his fear into our hearts and that he will give his holy Spirit to them that ask it Especially look up unto Christ as the fountain set open to Judah and Jerusalem even to all penitent sinners to wash in for sin and for uncleanness And if thus O thou afflicted soul if thus thou make good the combat by prayer and penitence our Lord Jesus Christ the Captain of our salvation Heb 2.10 Mat. 12 20. will make good the Conquest through grace and mercy by sending forth Judgment unto Victory victory over Sin and Satan and all the Powers of darkness Thus Blessed Jesus save the Soul which thou hast purchased sustain by thy grace whom thou hast redeemed by thy blood Amen Amen CHAP. V. The Souls Conflict from a Distrust of its Graces sincerity in general and of Faith and Repentance in particular THe most gracious testimony of Gods love is from the immediate light of his countenance which displays upon the soul such evident beams and refreshing rays of his Fatherly goodness as do become the sure witness and sacred seal of the Spirit testifying to the inward man the eternal favor of his God This estate it is gracious and blessed but it is not constant and continued yea it is oftentimes even to the best of Saints very much discontinued witness David's Usque quo How long Lord how long wilt thou hide thy self Ps 89 46. Ps 6 3. for ever And again My soul is sore vexed but thou O Lord how long Now in the night of Temptation when we have lost the sight of the Sun it is no small comfort that we have the light of the Stars when we see not the immediate rays from the manifestation of Gods divine presence a sweet comfort it is that we see him by reflexion in the light and vigor of his spiritual graces which confirm to us this comfortable assurance that he will yet rise again upon our souls But oh Act. 27.20 how many even of the holiest Saints as S. Paul in his tempest so they in their temptation they see neither the light of the sun nor of the stars neither the comfort of Gods presence nor of his graces Ps 88.6 15 16 And such a state of darkness as this must needs bring fear horror and amazement to the soul And in this distress hear the afflâ—cted Saâ—nt thus complain The Words of Complaint Oh! how do I feel the struglings and alas they are but the struglings of good d sires My soul conceiveth and travelleth in paâ—n with holy purposes but alas she wants strength to bring forth into actual performances Whereas looking upon the true Saints and servants of God I see faith hath life in them and they life by it but clouds of unbelief darken my soul and the bonds of death take hold of me I see them as Temples of the Lord they receiving daily Oracles from his mouth and still offering him the continual sacrifice of a contrite heart But alas I pray and he heareth not I call and cry but he answereth not and no wonder seeing my soul which should Eagle-like with faith and fervor mount aloft through diffidence and deadness of heart creeps in the dust Oh! my corruptions they are increased and my contritions diminished my temptations they are stronger and my graces they are weaker Ah! what said I weaker I would to God I could say upon assurance that I had any grace at all pure and sincere For woe is me such is my darkness of mind deadness of spirit and hardness of heart that I cannot but with much horror of soul and trouble of conscience call in question the sincerity of all grace especially the sincerity of my Faith and of my Repentance whether such as may obtain remission of sins and reconciliation with my God through Jesus Christ 1. The Grounds of Comfort as to the distrust of Graces sincerity in general 1. It is not more the policie and design of Satan to perswade the Hypocrite that his life is gracious his grace sincere Luk 18.9.11 Job 4.6 8.6 15.5 and his heart upright then it is to perswade the true Saint that his heart is corrupt his grace counterfeit and his life hypocritical The former he does to harden in presumption the latter to sink in despair Know then for thy comfort there is no such deliquium animae that there are not some reliquiae gratiae there is no such faintness of soul that there are not some remains of life As a Spring when stopt at one place it breaks out at another so Grace if not discovering itself in some particular acts it shews it self in some other proper operations Yea God in wisdom suffers some one grace in its acts to be the more dampt and deaded that some other may be the more quickened and enlarg'd As how often is it that God suffers our faith to be weakened that our fear may be awakened Ps 55.5.6 Ps 42.1 2 3. 2 Cor 12.7 Stimulus in carne He abates the fervor of enlarg'd devotions to
the publick Ministry of his Word and Sacraments so in the private duties of thy Closet devotions And if thy duties of devotion in prayer and praises be not perfunctory and formal thou shalt find by sweet and gracious experience that they are the food and nourishment of thy soul And therefore as the body when it wants its meals so the soul Psal 36 8. Psal 63.5 when it omits its prayers shall feel an hungring and griping in it self and a good argument it is those devotions afford some solid sustenance when the soul upon the want of them does feel a sensible emptiness Wherefore whatsoever are thy affairs or engagements in the World cherish thy desires and longings after God and Christ in thy soul and when thou hast not the opportunity of retirement and privacie for thy devotions retreat thy thoughts into the secret Closet of thy Heart and let thy Mind so swift of wing as moves further in a moment then the Sun in a day let thy Mind send forth its winged Messengers some heavenly Desires which taking a sudden flight to the Throne of grace Gen. 8.11 shall like Noahs Dove return thee an Olive-branch of peace and comfort into thy bosom Do thou by some secret ejaculatiâ—ns as by some coals from the Altar keep alive thy fervor of holy devotion and zeal of ardent love unto thy God and unto thy Jesus 2. The Grounds of Comfort as to a distrust of the sincerity of Faith in particular 1. Thy not being assured thou dost believe is from the pressing weight of temptation not the total want of faith As it was with S. Peter Mat. 14.31 so is it with the faithful whilst the waters are smooth Peter walks with confidence but when the winds begin to be boisterous and the sea rough he then sinks with fear and in this his fear he cries out Lord save me upon which Christ stretcheth forth his hand holds him up saying Why didst thou doubt O thou of little faith Thus is it with the Godly whilst they have a Calm within the cheerful light of Gods countenance shining forth upon their souls then they go on willingly and freely in the ways of holiness rejoycing in his love Ps 30.7 But when God hides his face then they are troubled when a tempest of temptation ariseth in their souls then they fear and doubt sink and cry And oh the tender mercies of their compassionating Jesus He is nigh unto them when they call upon him Ps â—45 18 He rebukes Satan stills the tempest revives the soul and returns in the sweet embraces of his love This know then O thou afflicted soul thou mayst have true faith in a firmness of adherence even when thou hast it not in a cleerness of evidence and so mayst truly believe when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith 2. However thy doubts and fears may dull and damp yet shall they not dead and destroy thy faith It was a large testimony of the Apostles faith when S. Peter as the mouth of the rest did to confidently answer our Saviour with a Lord Mat. 6.68 69. whither shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God Yet in the houre of trouble and of trial see how fear damps their faith in that when Christ was apprehended Mar. 14.50 they all forsook him and fled yet behold their faith recovers its strength and they who fled from the face of a small Band in the Garden Act. 5.27.41 Act. 2 36. dare afterwards stand in the face of an whole â—ouncil in Jerusalem yea and preach him Lord and Christ whom they denied their Lord and Master And now if the strong Pillars of the Church be shaken what shall the weak Reeds do If the glorious Lights of the World suffer an Eclipse Mat. 5.14 what shall the smoaking Flax do Why here 's our comfort our Lord and Saviour doth assure us that a bruised reed he will not break Mat. 12.20 and smoaking flax he will not quench Wherefore O distressed soul though thou art as weak in faith as a reed yea as a bruised reed yet thou shalt not be broken though there be no more fire of grace in thee then that of smoaking flax yet shalt thou not be quenched Be thy measure of grace ne'r so small the least good desire holy purpose or sincere endeavour though hid under a multitude of infirmities yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit till he send forth judgment unto victory that is till by a continued growth in grace and renewed strength in the inward man thou mortifie sin and subdue thy corruptions Rom. 8.37 yea become more then conqueror through him that loved thee How many then are like Mary of whom we read that whilst she wept and sought for Jesus though he stood by her and talked with her yet is it said Joh. 20 14. she knew not that it was Jesus Thus many poor souls and sincere believers in a trial of temptation they are weeping and mourning after Christ yea refuse to be comfo ted because they cannot find him lodging in their hearts by faith whereas he is indeed neer them and in them by his Spirit and in their mournings speaks to them to be comforted and yet they know not that it is Jesus him whom their soul seeketh But after some languishings of sorrow and distractions of fear Christ discovers hlmself to the soul as he did unto Mary and then oh how is their joy redoubled in their faith reviv'd 3. There can be no true sense of the want of faith without some measure of true faith as no man can be sensible of sickness who hath not some life Now that is a true sense of the want of faith which is like the sense we have of the want of meat accompanied with an eager desire and hungring after it Mat. 5.6 which hungring desire cannot be in the soul from Satan or the flesh but is most assuredly a work of the Spirit and grace Wherefore when that poor man in the Gospel a weakling in faith cries out Lord I believe help mine unbelief Maâ— 9.24 from a principle and seed of faith opening and dilating it self for increase he desires and cries out for more faith so that he could not have said Lord help mine unbelief if he had not already believ'd And further because a willing mind in desires after godliness 2 Cor. 8.12 is a real conversion unto God therefore is it rightly said that an Heart truly desirous to repent and believe is indeed a repenting and believing heart As a woman then that feels the stirrings of the child though but weakly yet hath good hope she is conceiv'd so O thou afflicted soul when thou feel'st the secret pantings
of faith in sincere desires after Christ which are the breathings of the Spirit have a good hope thou art regenerated and as the mother waits for an assurance of her quickening in the childs stronger motions so do thou wait for an assurance of thy regenerating in Faiths stronger enlargements The strongest Believer 2 Pet. 1.1 and the weakest of the Faithful have all obtain'd like precious faith like precious in quality of nature though not in degree of perfection Wherefore in thy doubts and fears let thy fears diminish thy doubts For know Satan doth not winnow where there is no corn he doth not perplex with doubtings but where he knows there is some faith And let this be thy comfort Phil. 1.6 He who hath begun a good work in thee will perfect the same unto the day of the Lord Jesus He who recovered the Apostles from their fall shall restore thee from thy dejections healing thy broken heart Ps 147.3 and binding up thy wounds dispelling thy cloud of temptations with the light of his countenance yea sealing thee with his holy Spirit of promise Eph. 1.13 14 and giving thee the sure earnest of the heavenly inheritance even peace of conscience and joy in the Holy Ghost The Rules of Direction 1. Cleer thy judgment from that too common error which asserts Faith of assurance that our sins are pardoned to be the only justifying and saving faith For this error consented to in the judgment hath this ill effect upon the soul that thereby it still languisheth in fears and is affrighted with terrors labouring under the horror of this apprehension that there is no remission of sins because no faith in Christ and no faith iâ— Christ because no assurance of being in him accepted of God to justification To clear this error O thou afflicted soul know Faith hath a threefold act of Assent of Reliance and of Assurance of Assent which is before Justification of Reliance which is in Justification and of Assurance which is after Justification As thus Joh. 3.16 Rom. 3.25 Luk. 24.47 Thou readest in Scripture God promiseth to all remission of sins through faith in the blood of Christ Now thou first assentest to this as a certain and sacred truth acknowledging it the free promise and wise dispensation of the all gracious and holy God Jam. 2.19 This thou mayst do and yet not be justified But when further to this assent of Faith thou dost add the act of Reliance even a casting thy self and resting thy soul upon the love and mercy of thy God for the remission of sins according to the truth of his promise by the blood of Jesus Christ Act. 5.31 this accompanied with repentance can never be without justification But now after this upon some gracious experiences it is of Gods love in Christ in the sweet communions and comforts of his Spirit that thou comest to find a third act of holy Faith even this humble assurance that God according to his word of promise Eph. 1 13. 1 Thess 1.5 hath graciously pardoned thy sin and accepted thee in thy Jesus Observe then many millions of Gods Saints there may be yea doubtless are justified through faith who yet have not an assurance that their sins are pardon'd I say yet have not for that an assurance of Gods love accepting them in Christ is not the real essence but rather the sweet effect not the proper being Rom. 5.1 but rather the happy consequent of a justifying faith which is seldom vouchsafed of God even to his dearest children but upon frequent experiences of spiritual communions So that in times of temptation to deny our faith because we feel not our assurance is an error much like his who in time of winter cuts down his tree because he finds not its fruit whereas the root being firm the tree is safe So our reliance being fixt our faith is sound and as a firm root as a sound faith Col. â— 7 Gal. 5.22 it shall in due time bring forth its sweet fruits of righteousness peace joy c. 2. Understand aright how to discern that thou hast faith which is done by an experimental act of adherence unto Christ when thou canst cordially say with S. Peter that there is none other name under heaven given among men whereby they may be saved Act. 4.12 but the name of the Lord Jesus And therefore relying upon him in his mercy and in his merits in his passion and in his intercession thou seeks and sues for life and salvation in and by him alone Thus Faith is like the Light which discovers not only other things but it self too wherefore as by the light thou dost discern the object and by the eye withal discover the light so by faith thou dost apprehend Christ to be thy Saviour and withal 2 Cor. 13.5 1 Joh. 4.12 by the understanding mayst apprehend that faith whereby thou art saved But here thou wilt object Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith For that how many do we know daily deceived and what more common amongst men then to think yea to be confident they have faith when they have it not and amongst the most profanely wicked who will not say I believe To this I answer Shall we therefore conclude the Godly man is deceiv'd because the Hypocrite is Answ shall we say the faithful man cannot truly discern because the carnal man does not The sleeping man indeed oftentimes dreams he is awake and what shall we therefore have the waking man distrust himself and fear he is asleep who would not condemn this conceit of folly Wherefore as the waking man does discern he is awake so may the Believer discern he does believe and this by an experimental act of secret desire after Christ and a sincere reliance upon him of which no man can be Judge but his own Conscience So that as when we are awake our senses being perfect we discern we are awake and do not dream so when we believe our understanding being clear we discern we do believe and do not presume But now if any man awake shall strongly conceit he is in a dream we may not conclude it is because he hath no sense but because he hath an over-mastering passion of Melancholy And thus if any Believer shall strongly perswade himself he doth not believe we may not say it is because he hath no faith but because he hath an overpowering Temptation of Satan As therefore in the former we use Physical remedies to cure the passion so in the latter we must use Spiritual helps to overcome the temptation 3. Endeavour to prove the sincerity and strengthen the weakness of thy faith by devoutly meditating upon the mysteries of Godliness and humbly applying the promises of life 1. Devoutly meditating upon the mysteries of Godliness the large series of which mysteries linkt together in the long chain of mans redemption
God my Jesus be gone from me yet will I mourn after him if happily I may find him whom my soul loveth O return return my joy my Jesus For till thou dost return I shall lie down in sorrow without thee my soul refuseth to be comforted The Grounds of Comfort 1. As thy distress is not without a promise thy misery without a Redeemer so nor is thy state and condition without many presidents even a cloud of witnesses whose sad experience will give full testimony to this certain truth Ps 55.5 That God oftentimes not only withholds the comforts of his good Spirit but also afflicts with the terror of our own hearts That oftentimes he hides the grace of the Gospel and discovers the rigor of the Law Ps 88.14 15.16 revealing guilt and concealing mercy yea oftentimes he rebukes the heart with secret checks of conscience and convictions of Spirit so that in the sad apprehension of sin and guilt death and hell the soul languisheth with frights and fears with horror and amazements Yet further he oftentimes renews the charge of former sins in the Court of Conscience making a man to possess the iniquities of his youth Job 13.26 and by his Spirit writing such bitter things against him that the soul is struck with the deep impressions of dread and horror in the apprehension of Gods shutting the gate of mercy and peace Ps 77.7 8 9. his refusing to be intreated or to hearken to any terms of reconciliation so that no holy duties or sacred ordinances for a time either administer comfort or discover love That this is the sad experience of the most eminent Saints the Book of Job and Psalms of David will sufficiently testifie And yet withall this testimony too they give of God and of Christ that he lifteth up those that are cast down Ps 37 24 42.11 147.7 8. 148.3 he healeth the broken in heart and bindeth up their wounds yea he gives liberty to the Captive health to the sick life to the dead and the divinest comforts to the most dejected souls so that they rejoice in his salvation and exult in his praises 2. This the condition of our present estate to be freed from the discomforts of afflictions as from the power of sin but in part Our graces are imperfect and therefore needs must our peace Our life 's a pilgrimage 1 Pet. 2.11 2 Cor. 10.4 a warfare and so hardship travel danger distress yea conflicts and wounds they are proper to our condition and therefore we may not think them strange but expect them with resolution bear them with patience and pass them through with constancie The day that hath no night no cloud the joy that hath no mourning no grief the crown that hath no cross no care is reserv'd for heaven not found on earth peculiar it is to the state of blessedness and eternity So that I cannot but question the uprightness of that mans heart who never question'd the goodness of his estate I cannot but doubt that mans assurance who never doubted and fear those comforts which were never discomforted There is certainly a woe to that peace which Satan does not sometimes disquiet True it is God could send forth his Saints as the Sun in its course to attract the eyes of all Beholders and make them in their splendor of graces ouâ—vie Solomon in his lustre of glory But this God hath not thought so agreeable to his wisdom in his dispensations to his Church and chosen 1 Cor. 1. â—3 14 c. he will rather have the Saints excellencie cloth'd with humane frailty and their inward worth vail'd with outward contempt Yea their life is so hid with Christ in God Col. 3.3 that themselves oftentimes feel not the quickenings discover not the actings of their own graces for that a cloud of secret trouble darkens the light of all their comforts Doubtless had Adam continued in his primitive integrity God would have communicated himself to man not only by faith and reason but also by sense and external manifestation But now he conveys spiritual things in a spiritual manner We walk by faith and not by sight As is the manifestation of the Divine presence 2 Cor. 5 7 1 Cor. 13 9. such is our participation of Divine comforts all in part and imperfect 3. Though thy comforts are fled from thee yet the God of thy comforts abides with thee though thou wantest Christ in that blest Communion of joy and peace yet thou hast not lost him in that best communion of grace and life Spiritual joy though a sweet flower of Paradise yet a fading flower though a spiritual yet a temporal blessing a separable adjunct of grace and so not of the necessary being but of the happy well-being of a Christian a partial reward rather then a particular vertue Let this then be a firm ground of solid comfort That though thy light of Joy be extinguisht yet thy seeds of Grace are preserv'd thy heart hath its holy affections though emptied of its divine consolations For tell me who is' t that supports thy soul but the same God who conceals his love Does he not incline thine heart to fear and faithful obedience Ps 23 3 4. Isa 2â— 8 even when now he withdraws himself from thy soul in the light and comforts of his countenance And if so what thou dost possess is far more precious then what thou hast lost Communion w th Christ in the sanctifying influence is more excellent then communion with him in the comforting light of his Spirit Besides having the fountain thou wilt not be long without the streams having Christ the fulness of comforts thy soul shall not long remain discomforted God will lighten thy candle uncloud thy sun restore thy comforts Ps 7 120 21. This is Davids confidence Thou Lord which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt increase my g eatness and comfort â—e on every side Hear Gods profession and promise Isa 57.15 Thus saith the high and lofty One that inhabiteth eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And how revive them why by healing them with his grace leading them with his councels and restoring comforts to them See then the mercy is thine the promise is thine only thou must know and acknowledge the time of dispensing the season of performing is Gods who orders all things in number weight and measure 4. Those rebukes of the Spirit which so much torture thy conscience and that hiding his face which so much sads thy heart is all from a fatherly tenderness of care and love not from an avenging severity of justice and wrath God deals with the soul as David
in us and inflames it that raiseth Hope in us and confirms it Such the influence of life and grace from Christ as by a secret and ineffable operation of the Spirit enlightens the understanding convinceth the judgment perswades the affections inclines the heart attracts the will quiets the conscience and so sanctifies and sways the whole man to a ready and constant obedience of Faith a chearful and patient expectation of Hope together with the devout and fervent aspirings of Love in all which O the wonder of Gods wisdom and grace in all the will suffers no compulsion from Christ but He draws and we run He inclines Cant. 1.4 Phil. 2.12 13. and we imbrace He perswades and we desire He strengthens and we work He encourages and we labour And yet not we 1 Cor. 15.10 but the grace of God that is with us Grace sways so powerfully as if the Will had no freedom in the action And yet the Will acts so freely as if Grace had not sway in the election We see daily how humane wisdom orders the use of natural motions to the producing artificial effects Thus the Artists skill doth order the Plummets weight by its natural motion of descending to distribute and distinguish the houres and minutes of the clock And what shall Art thus imploy and improve Nature in what is of humane production and yet must God be thought to subvert and destroy it in what is of Divine operation No sure God so works upon the will by his Spirit and grace as not at all to weaken it in the liberty of its election and choice but rather delivering it from the chains of sin and bonds of lust it acts most freely in what God inclines it to most powerfully and is radically indifferent when naturally determined whereby it is that we become which is the honor of our service willing Subjects of Christs Kâ—ngdom Members conformable to him their Head Ps 110 3. quickened and actuated by his Spirit and grace This our third Particular that Christ is the Head of the Church as for the fulness of his perfection for the excellency of his glory so likewise for the lively operations of his Spirit 4. The real Communication of his Benefits Col. 3.11 Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and in all As in all the faithful by the lively operations of his Spirit so all to the faithful in the real communications of his benefits He is all to the faithful all Truth to their Illumination all Righteousness to their Justification all Holiness to their Sanctification all Comfort to their Consolation all Glory to their Exaltation and all Fulness to their Perfection The actions of the Head they are all for the good and profit of the body The eye sees not for it self but for the body the ear hears not for it self but for the body Thus our Lord Jesus Christ he communicates his benefits to the Church the redemption which he hath wrought the heavenly inheritance which he hath purchased he bestows upon his Church His incarnation passion resurrection and ascension were and are all for the benefit and use of the faithful as members of his body the Church 2 Cor. 8.9 He was humbled that they might be exalted He was made the son of man that they might be made the sons of God He suffered death that they might obtain life John 14.2 He rose from the grave that death might have no power over them He ascended into the heavens to provide mansions for them in the heavens He is sate down at the right hand of his Father that at the last he might make them to sit with him on his throne Rev. 3.21 Thus is our Lord Jesus Christ the everlasting Fountain of life the overflowing Spring of grace all whose streams do run into the bosom of his body his Church by vertue of that communion the faithful have with him in the fulness of his benefits as their head This the explication then of our first Part How Christ is said to be the Head of the Church and it is chiefly in these four respects For the fulness of his Perfection the excellency of his Glory the lively operations of his Spirit and the real communication of his benefits Quest 1 We proceed to resolve unto you these two necessary Questions or Cases of Conscience the one What is the surest testimony of a communion with Christ in his fulness as our Head the other How may we best confirm this our communion with him 1. What is the surest testimony of a communion with Christ in his fulness as our Head Answ Answ A conformity unto Christ in his holiness as his members Christ as he is the original of spiritual life so is he the pattern of Evangelical holiness He the Original from which the being of the new man is form'd and the pattern to which the image of the new man is proportioned From Christ it is that we are baptized with the Holy Ghost as with fire Matth. 3.11 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so says the Philosopher and in this Grace imitates Nature in that from the Altar of the Heart where the fire of the Spirit is first kindled a vital heat diffuseth it self to a quickening the whole spiritual man in each faculty and power of the soul and in each part and member of the body Thus is Christ the Original of Life Observe further how he is also the Pattern of Holiness in that our actual sanctification consists in a conformity to his holy life not as to the works of his merit and mediation nor as to the works of his glory and transfiguration nor yet as to the works of his power and miracles but as to the works of his ordinary and imitable obedience that visible Commentary of Gods Law and that exemplary Discipline of his Gospel in works of love of humility meekness patience c. Therefore S. Paul gives the exhortation Phil. 2.5 Let the same mind be in you which was also in Christ Jesus The same mind that is the same sincerity and truth of judgment and profession the same integrity and sweetness of heart and affections the same innocence and tenderness of love and compassions And thus S. Peter exhorts As he who hath called you is holy 2 Pet. 1.15 so be ye holy in all manner of conversation In all manner of conversatiâ—â— both as to an active and a passive obedience An active obedience in doing his will and a passive obedience in suffering for his name doing his will with all integrity and faithfulness and suffering for his name with all constancie and meekness And when the Apostle says Be ye holy as he who hath called you is holy the Apostle's as does not require our obedience mathematically equal but evangelically like For that the holy unction of the Spirit poured forth upon Christ Luke 4.18 Psal 133.2 runs down from
his power dedicate thy soul to his Worship and submit thy whole man to his sway and government So shall his Spirit of Union be unto thee a Spirit of Unction 1 Joh 2.27 as of Union to incorporate thee into himself so of Unction to consecrate thee to his service yea of Consolation too to assure thee of thine heavenly inheritance by vertue of thy Communion with him in his Fulness 2. Administer we Comfort to the Faithful amidst their private troubles of Soul and amidst the publick calamities of the Church 1. Amidst their private troubles of Soul That Isa 50.10 howsoever they may for a while walk in darkness Mal. 4 2. clouded with some distress of conscience yet shall Christ the Sun of righteousness arise upon their souls with healing in his wings and in a communion of his fulness their souls shall be calm'd with a serenity of peace crown'd with the joy of faith refreshed with the preapprehensions of Gods glorious presence and this as the clusters of the heavenly Canaan Rom 8.23 as the earnest of their future inheritance as the pledge of their eternal redemption In all the faintings and languishings then of soul this is the sustaining comfort of the faithful that they have Christ neer at hand to succor and save them Eph. 3.8 with him they have a sacred communion in his unsearchable riches of grace and love riches unsearchable not as if they could not be found but because they cannot be fathomed an inexhaustible treasure Of which as Christ is the Depositary so is he the Dispenser Jam. 15 6. giving liberally to them that ask by prayer and pray in faith 2. Amidst the publique calamities of the Church of which calamities that of spiritual captivity is the greatest Thus when Jeroboam had usurp'd the Throne this was Israels captivity in their own land 1 King 12.26 27 c. that they must worship the Calves lest going up to Jerusalem worshipping God according to his Word should mind them too much of their revolt and so bring them back in their allegiance to the house of David Yea the slavery of Soul was that made Babylons captivity more grievous to the Jews then that of Egypt In Egypt their Religion was free Dan. 3.15 though their Persons were in bondage In Babylon they must either fall down and worship the Image or be cast into the fiery furnace Now in this or any other publique calamities of the Church behold the comfort of the faithful That sure they are by vertue of the Churches communion with Christ as the Head in his wisdom and power grace and mercy by how much her distress is the more grievous and mournful by so much her deliverance shall be the more glorious and joyous Thus when the Lord brought back the captivity of Sion Ps 126.1 saith the Church in her Song of praise then were we like unto them that dream The deliverance was so sudden and so strange that it seemed to be not a vision of the day but a dream of the night The manner and method of Gods providence so wonderful that as if none could imagine it being awake they are rhetorically said to dream it being in a sleep And as this deliverance of the Church was wonderful and strange so glorious and joyous glorious to the astonishment of her enemies joyous to the exultation of her friends v. 2. these acknowledging with praise those confessing with envy the Lord hath done great things for them 3. Do we hereby declare we have communion with Christ by denying our selves by denying our own strength of reason seeing he is our wisdom denying our own merit of works seeing he is our righteousness denying our own lustful affections seeing he is our Sanctification and denying our whole selves seeing he is our Redemption Yea see we to this that we declare our heavenly communion by our heavenly conversation Live we as such whose life is hid with Christ in God Col. 3 3. live as such who profess a fellowship with the faithful and expect society with the Angels as such who are fellow-citizens with the Saints Eph. 2.19 and of the houshold of God yea live we as such who wait for the glorious appearing of the Son of God and to be received into the heavenly Jerusalem that City of Holiness Rev. 21.27 into which no unclean thing shall enter Lastly do we with enlarged desires and ravished affections even with all the holy vigor of inflamed hearts recount the great love and extoll the due praises of our God and of our Jesus and of the good Spirit of grace for all the great work of our eternal salvation effectually applied in our Spiritual communion with Christ as He is the Head of the body the Church the beginning the first-born from the dead c. THE SECOND SERMON UPON Coloss 1. v. 18 19. He is the Head of the Body the Church who is the beginning the first-born from the dead c. Introduction Acts 1.10 OUR Lord Jesus Christ he is ascended and whilst we in devotion as his Apostles in admiration do gaze after him see the solemnity of his triumph Sin and Satan Death and Hell his and our mortal enemies whom he vanquished in his Passion and whom he scattered in his Resurrection Eph. 4.8 those he leads captive in his Ascension It was indeed the manner of the Nations most frequently and most solemnly practised by the Romans to take the spoil of the enemy in the field and after victory to ride in triumph thorow the City Heb. 2.10 And thus the Apostle speaks of Christ the Captain of our Salvation having spoiled principalities and powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.15 he made a shew of them openly leading them about in publick triumph and then it was that Christ did spoil Satan and the Infernal spirits of all their principality and power when he disarmed them of their weapons and brake in pieces their ensigns even the strength of sin the curse of the Law and the sting of death of these he spoiled them in the open field of his Passion where the battel was fought he not giving up the ghost till he had cancelled the hand-writing of Ordinances Vers 14. and nailed it to his Cross And Christ having thus vanquished and spoiled his enemies in campo victoriae in the field of Victory his Passion he after Triumphs in his Cross as in sella Regia or curru Triumphali his Chair of State or Triumphal Chariot in his Ascension And being Triumphantly ascended see him royally entertained into the heavenly places see a Celestial Chore of holy Angels leading the host of Heaven to the Gates of Sion Where they welcome their Lord and our Jesus into the heavenly Jerusalem with that or the like divine Anthem Lift up your heads O ye gates and be ye lift up Psal 24.7 8 c. ye everlasting doors and the King of Glory
THE PREACHERS Tripartite IN THREE BOOKS THE FIRST To raise DEVOTION in Divine Meditations upon PSALM XXV THE SECOND To Administer COMFORT by Conference with the Soul in particular Cases of Conscience THE THIRD To establish TRUTH and PEACE in several Sermons Against the present Heresies and Schisms By R. Mossom Preacher of Gods Word late at St. Peters Pauls-wharf London Quondam è Col. S. P. C. S. Aug. Hom. 28. in Ezek. 3.19 Si me non audierîtis tamen ego non tacuero liberabo animam meam sed nolo salvus esse sine vobis LONDON Printed by Thomas Newcomb and are to be sold in St. Pauls Church-yard at the sign of the Bible on Ludgate-hill and in Fleet-street 1657. To the Right Honorable KATHERINE Countess of PEMBROKE c. Together with her truly Noble Sister THE LADY MARY SOANDES As dear in affection as near in blood The Ornament of their Sex and Name AND To the true Exemplars of Piety Honor and Faithfulness whether of Nobility Gentry Ministry or Citizens Late Auditors and Communicants at the preaching of the Word and ministration of the Eucharist At S. PETERS Robert Mossom Dedicates the ensuing MEDITATIONS which conceiv'd in the Closet have had their Birth from the Pulpit and being now grown up to the Press they take heart to travel the World under so just a Patronage and Protection AND The same holy Spirit of Truth which accompanied them to the ear and the heart of each reverent Auditor bless them also to the eye and the soul of every ingenuous Reader For a sustaining with grace in the present Warfare and a crowning with glory in the future Triumph of Christs holy Church Amen TO THE Ingenuous Readers BEcause just Promises are due Debts I acknowledge my self a Debtor to the Church by promise under mine hand for the Second Part of my Sions Prospect which if they who importune me by their desires assist me with their prayers I doubt not by Gods blessing to perfect notwithstanding the encumbrances to retard and difficulties to discourage Indeed did not my Ministerial service unexpected when I past my word engage what time of the Night I might spare from my necessary rest and my School-employment take up what time of the Day I could spare from my Family-charge I had not run into so great arrears in being so long behind-hand with so just a debt Yet now with that honest though necessitated person in the Parable I plead a Patientiam habete Have patience with me and I will pay you all and till I can pay the Principal accept the Interest These Treatises and Sermons a part of my Five years Service which by a good hand of Providence amidst all the variety of Secular changes I did continue in a plenary discharge of all Ministerial duties according to the legally established viz. Ab Ann 1650. ad Ann. 1652. and ever piously to be esteemed Order of the Churches Liturgy And when I was forc'd from any longer Ministry at S. Peters I may say with confidence a Congregation was dissolved which for reverence charity and devotion was not outvied if parallel'd by any in the World For their sakes especially that they may the better call to mind what they have heard and so the more fully practise what they have been taught I here publish to the eye those Instructions I once delivered to the ear And what many of mine Auditory have importuned me for in a Transcript I here present them with advantage by an Impression viz. Those Divine Meditations which once warm'd their hearts with a devout fervor when Communicants in the monthly ministration of the blessed Eucharist Also those Choice Cordials which refresht their Souls with a chearing vigor when Combatants in the Christian warfare of their Spiritual Conflicts Lastly See our Contests with Heresie and Schism in zeal not so much to confute the Adversary as to confirm the Orthodox confirm them even in Truth and Holiness In which Contests it is not the Bays but the Olive not victory but peace even the peace of Jerusalem which is the aim and end of my Preaching and God who is the Searcher of hearts will bear witness to the sincerity of this profession I know well what I publish in Print will find a Critical Comment and censorious Paraphrase from some but if I may benefit the souls of Gods suffering Saints I am not careful to stop the mouth or smooth the brow of a clamorous or supercilious censure I will not fear it worse nor expect it better in the whole Volume then in a large Vineyard that there be tà m uvae quà m labruscae some clusters of sound and sweet grapes which have their full blood and true spiritual vigor though withall some of lighter digestion not so happy in their soil or sun and therefore not ripened to so divine a maturity and sweetness Neither am I ignorant or unexperienc'd how much less the mind is affected with reading then with hearing even by how much a Preacher in the particular gift of utterance is the more master of his tongue then pen and so can speak much more piercingly to the eye as an Orator then as a Scribe But what my Pulpit-conceptions do lose by the Press as to their affecting heat I hope they will have repair'd them by their informing light the Judgment being more thorowly convinced by a frequent perusal then a single delivery Whatsoever then you meet with of a devout vigor and solid nourishment receive it as from the Store-house of Heaven and only ministred by my hand it is wholly God's and yours But whatsoever is flat or crude weak and indigested that 's all mine own it 's like my self and I shall not refuse though blush to father it Accept the former and excuse the latter And as in that I shall further your Piety so in this do you express your Charity the charity of a fair construction considering my busie and distracting charge of a School-Tuition in which I am still engag'd and I bless God I am so as well to get subsistence as employ my talent This troublesom Task may well plead a favorable interpretation Which yet is not all the kindness I crave your Prayers I sue for viz. That God will make me farther serviceable to his Church and you whose I am in the strictest bond of love and heartiest zeal of devotion From my House near Black-Friers over agrinst the Old-Wardrobe Pridiè Nonar Febr. 1657. Robert Mossom Divine Meditations UPON PSALM XXV THE INTRODUCTION § 1. WEll might David be called the sweet Singer of Israel â— Sam. 23.1 Non minus vivendi genere quà m canendi juavitate immortaâ—em Deo sui fudisse Cantilenam dicit S Ambr. lib. de offic c. 22. whose Heart was more divinely musical then his Harp and the harmony of whose devout Soul did outvie that of his composed Song His whole life what was it but a continued Antheme His several failings through the indulgent mercy of his
embraces of thy love and comforts of thy Spirit unto thee that thy thorns may be my crown thy blood my balsom thy curse my blessing thy death my life Coloss 3.3 thy cross my triumph Thus is my life hid with Christ in God and if so then where should be my soul but where is my life And therefore unto thee O Lord do I lift up my soul § 4. I lift up my soul unto thee at thy Table who hast been thy self lift up for me on thy Cross thou hast been lift up for me in a propitiatory sacrifice and therefore I here offer my self to thee in a gratulatory oblation Is◠53.10 thou madest thy soul an offering for sin and here I make my soul an offering of thankfulness In this Eucharist then accept my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine oblation of praise and thanksgiving in which O Lord it is that I lift up my soul unto thee § 5. Unto thee O Lord thy flesh thy blood not unto the outward elements the bread the wine unto thee and thy fulness as the inward grace not unto thee and their use as the outward sign My soul dwells not on those earthly symbols but by them as by a ladder it ascends and lifts up it self unto thy heavenly riches And thus whilst my body feeds on consecrated food oh let my soul be filled with thy consecrating fulness whilst my body tastes their wholsom sweetness let my soul be satisfied with thy saving goodness And to this end it is that unto thee O Lord I lift up my soul § 6. Unto thee O Lord Oh make good thy name of Lord unto me as Lord rebuke Satan and restrain all earthly and carnal affections that they do not once dare to whisper a temptation to my soul a distraction to my thoughts whilst I am in communion with thee in prayer at thine holy ordinance Do thou as Lord rule me by thy grace govern me by thy Spirit defend me by thy power and crown me with thy salvation Thou Lord the Preserver of heaven and earth thou openest thine hand Psal 145.16 and satisfiest the desire of every living thing Oh open now thine hand thy bosom thy bounty thy love and satisfie the desires of my longing soul which I here lift up unto thee § 7. Thou Lord givest bread to man from the earth thou gavest Manna to Israel from heaven give oh give thy self unto me in this Sacrament as the true bread the heavenly Manna the life-giving food of thy Church Thou Lord art now reigning in heaven oh do thou now also set up thy throne in my heart Thou art exalted in heavenly glory oh manifest thy self in thy gracious presence In thy heavenly glory thou art the joy of holy Angels and blessed Saints in thy gracious presence be thou now the reviving of devout souls and humble Penitents O my love my joy my Jesus my Lord be thou present with me in thy Sacrament present more then by inspiration and make me present with thee and that more then by meditation even lift up my soul unto thee in a spiritual real and eternal communion § 8. Oh how does this blessed Sacrament add wings to devout souls and wrap them up with S. Paul unto the third heaven 2 Cor. 1◠2 in an extasie of contemplation and love And what shall my soul now lie groveling on the earth hiding it self with Saul amongst the stuff 1 Sam. 10.22 clogg'd and deprest with worldly thoughts with earthly and carnal affections No it may not it must not Christ is risen Col. 3.1 and therefore sursum corda my heart my spirit that shall rise too and seek those things which are above even unto thee O Lord my Jesus do I lift up my soul § 9. My soul but how shall I call it mine seeing it is thine thine by purchase thine having bought it with thy blood yea is it not thy Spouse whom thou hast wedded to thy self by thy Spirit through faith And is not this holy Sacrament the Marriage-feast If so sure then my Jesus I was lost in my self till found in thee and therefore my soul is now and not till now truly mine in being wholly thine so that I can say with confidence I lift up my soul unto thee § 10. I lift up Oh the load of my sins the burden of my flesh so heavy that I cannot of my self lift up my head how shall I then lift up my soul Wherefore O my Savior do thou add thy strength to my weakness thy supporting grace to my fainting spirit and then I will run after thee and lift up not onely my hands but my heart not onely my eies but my soul unto thee § 11. My soul For it is not indeed the eye or the tongue or the hand or the knee but the soul which makes the acceptable service in prayer and praises unto God the devotion of the soul that is the very soul of devotion Wherefore that I may present my self a living sacrifice at Christs table Rom. 12.1 my best part shall be my first oblation and therefore in the very preparation and entrance of this sacred solemnity See O see unto thee O Lord do I lift up my soul Vers 2 3. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me yea let none that wait on thee be ashamed let them be ashamed which transgress without cause § 1. O My God I trust in thee c. My prayer O Lord is founded upon faith my faith upon thy promises so that because thou art my God therefore I trust in thee yea because I trust in thee therefore thou art my God My God otherwise O Christ thou wert not my Jesus but O my Jesus who savest me by thy blood Gal. 3 1. in this thy Sacrament thou art set forth crucified and I behold thy wounds from whence by the hand of faith I pluck forth these comfortable words of life My Lord and my God Joh. 20 28. § 2. My God mine for thou hast partook of my humane nature 2 Pet. 1 4. and thou hast made me to partake of thy divine nature thou hast taken upon thee my flesh and thou hast communicated unto me of thy Spirit yea in this thy Sacrament thou communicates body and blood flesh and spirit thy whole Manhood yea thy very Godhead too thy whole self as Mediator therefore thou art my God and I trust in thee § 3. I trust in thee to make good my right to the Covenant of Grace to make good my claim to the heavenly inheritance yea even to make good my communion with thee in all thy fulness a communion so firm that the Bread and Wine I eat and drink is not more really my food then thou my Jesus in whom I beleeve and trust art my God And for this so great a blessing of thy love for this so great a benefit of thy grace it is
to his Enemies as he requires us to be to ours It is his own Law If thou meet thine enemies Ox or his Ass going astray thou shalt surely bring it back to him again Exod. 23 4. Now God meets us sinners Rom. 5 8 10. and all sinners as such are his Enemies he meets us straying-like the beast without understanding and what will he not bring us again unto himself the sole proprietarie by that first right of Creation and that more firm right of Redemption § 4. Our Lord and Saviour Christ Jesus blessed for ever he comes to seek those that are lost to raise those that are faln yea read his Commission Luk. 4.18 he comes to preach the Gospel to the poor to heal the broken hearted to preach deliverance to the captives to recover sight to the blind and to set at liberty them that are bruised Joh. 6.27 to this to all this is he sealed of the Father and that he will do it he seals unto us in the Sacrament so that as sure as the Lord is good and upright merciful and faithful so sure it is he will not cast off the penitent he will not reject the humble but will teach even sinners in the way § 5. The way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By an excellencie above all the waies of men and of the world in respect of the Author that prescribes it Isa 40.3 it is the way of the Lord in respect of the hand that points it out it is the way of truth 2 Pet. 2 2. in respect of the passengers which read it it is the way of the just Psal 1 6. and in respect of the end to which it brings us it is the way of life Psa 16.11 but as to the proper nature and essential being of this way Rom. 16 26. this the way it is the obedience of faith the obedience of faith that Gospel-path in which we have Christ for our leader the Saints for our fellow-travellers Psa 119.105 and the Word of God for a light unto our feet and the blessed Sacrament our best Viaticum the choicest provision for our spiritual journey in this our earthly pilgrimage to the heavenly Canaan § 6. Be it so then that when now my soul would raise it self on the wing of prayer and approach the Throne of Grace in this blessed Ordinance be it so that my accusing conscience tells me I am a sinner and therefore not worthy the knowledge of God or the quicknings of his grace not worthy a communion with Christ a participation of his fulness yet to this shall my afflicted soul reply in the returns of faith God even teacheth sinners in the way so they be humble penitent sinners and from hence know I that the Lord teacheth sinners even from hence that he is good and upright Good and upright is the Lord therefore will he teach sinners in the way § 7. Further yet The meek he will guid in judgement and the meek will he teach his way the humble and meek God will enlighten and instruct to a right discerning the waies of his providence and the misteries of his truth he will not suffer them to be lead away with the error of the wicked 2 Pet. 3.17 but amidst the many secular changes and seducing heresies he gives them the Spirit of VVisdom and revelation in the knowledge of him Ephes 1.17 â—8 and thus the eye of their understanding being enlightned whatsoever is the condition of their temporal being they know what is the hope of their spiritual calling even the glorious riches of an heavenly inheritance § 8. Thus then does God give grace to the humble to the humble not so properly said to the humbled for humbled we may be when prest down under the weight of punishment but humble we cannot be unless laid low in the sence of sin without this sence of sin we shall be as far from being humble as from having grace But Oh the languishings of my soul under the weight of my sin Psal 38 4. My sins are gone over my head and are become a sore burden too heavy for me to bear too heavy not onely in their punishment and wrath but even in their pollution and guilt If so yet though humbled be not dejected O my soul but rather comfort O comfort thy self in this holy Sacrament of thy Jesus through faith in the promises of his grace for that by how much the more thou art humbled for thy sin by so much the more do those promises of grace and glory belong to thee in the Gospel which are peculiarly made of God in Christ and by Christ conveyed in his Sacrament to the meek and lowly in heart Matth. 11.29 § 9. To such to such it is Christ here calls with a venite ad me Come unto me And all those who thus come unto Christ even unto Christ in this his Ordinance they shall find rest unto their souls Matth. 11.29 to whom belongs the promise here that he will guid them in judgement and learn them his ways whereby they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God he will so judge them as to guid them in judgement so correct them as that their corrections shall draw them to him not drive them from him their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their corrections shall be their instructions they shall teach them his waies § 10. If God then teach sinners they must be such as are humbled for their sin and in their humiliation become meek and lowly in heart and well might the Apostle say of a meek spirit 1 Pet. 3.4 that it is in the sight that is in the judgement and approbation of God of great price of much value when here the whole work of sanctification is comprised in the one grace of meekness and no wonder then if so few know the waies of God when so many are inraged with passion filled with envy swoln with malice to be far from meekness is to be far from God far from holiness far from truth for it is the meek that he will guide in judgement it is the meek that he will teach his waies § 11. But further yet All the pathes of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies It is the mournful complaint of the devout soul saying Since I came last to this Table of the Lord and entred anew into covenant wi h my God oh how have I broken my sacred vows by my sinful relapses Yea notwithstanding mine often sincere desires and seemingly firm resolutions yet how weak have been my holy endeavors and much more imperfect my spiritual performances To this sad complaint of mournful penitence the Word of God returns this gracious answer of divine comforts that all his paths are mercy and truth mercy goes before his face to prepare a way to make plain a path for the
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
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
awful reverence with the incense of prayer Exod. 30.6 7. to be received to mercy and obtain attonement for his sin § 16. Blessed shall this man be blessed in his imployments abroad and in his retirements at home in himself and in his issue blessed in his imployments abroad for that whereas the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10.23 when he is in a strait and knows not what to chuse the Lord shall guide him in his choyce and put upon him a good course so that whatsoever he taketh in hand it shall prosper Prosper psal 1.3 if not to his temporal advantage yet to his spiritual benefit in respect of which spiritual benefit it is that Rom. 8.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things work together for good for good to them that love and to them that fear God § 17 And as thus blessed in his imployments abroad so secondly in his retirements at home when his soul drawn abroad by worldly affairs and publick imployments shall retire home into his own breast in his reflective self-examining meditations how does it then dwell at ease within his own doors no Shrew there to bate him no accusing guilt like a hellish fury to vex and disquiet him but all is still and at rest in the quiet peace of a good conscience Yea further blessed not onely in himself but also in his Issue in his Children those pledges of love and hopes of his family whom with diligent care he instructs to the possession of the best intail the fear of the Lord not so much solicitous that as his children they may possess his temporal estate as that being Gods children they may be joynt possessors with him of the heavenly inheritance of which heavenly inheritance as Canaan was the type so are the promises of the Gospel the conveyances the Sacrament of the Eucharist the seal and the Spirit of Grace the sure earnest and pledge Vers 14. The secret of the Lord is with them that fear him and he will shew them his Covenant § 1. HEre we have Davids Argument to prove Gods blessing upon them that fear him and he makes use of a twofold medium The first from the operations of his grace The second from the manifestations of his love 1. The operations of his grace â—he secret of the Lord is with them that fear him 2. The manifestations of his love He will shew them his Covenant 1. Medium Davids Argument drawn from the operations of Gods grace the secret of the Lord c. the secret even that St. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart The new man regenerate by the spirit of grace Which new birth is set forth unto us in Scripture by the womb and dew of the morning the birth of the regenerate Psal 110.3 like that of the morning dew it is heavenly and secret the vapor exhaled by the Sun is of an earthly substance which by a celestial operation is changed into an airy dew thus the earthly minds of natural men raised and renewed by the power of grace are converted into a spiritual frame and heavenly temper § 2. Further the birth of the dew is secret and undiscerned when it is faln we see what it is but know not how it is made thus the new man we discern when it is formed but cannot discover the point of time or manner of action when and how it is wrought As of our natural generation so much more of our spiritual regeneration Psal 139.14 We are fearfully and wonderfully made the womb is not so secret a Work-House of nature for the generation of the body as the heart is of grace for the regeneration of the soul § 3. The effectual vocation whereby we are called unto Christ it is vocatione altâ So St. Aug. by a secret and deep call which speaks to the heart of the most desperate sinner in that Is 30.21 there saith God of the Christian Convert Thou shalt hear a voyce behinde thee saying this is the way walk in it a voyce behind thee not onely to denote unto us Gods indulgent mercy that when we flâ—e and even turn our backs upon him he then calls unto us to turn unto him but a voyce behind thee to shew that the call of the Spirit is secret and undiscerned Joh. 3.8 Thus the voluntary breathings and free accesses of the Spirit unto the soul in the operations of grace as they are actively powerful so are they indisernably secret which secret operations of grace that they infallibly and inseparably accompany the fear of the Lord will appear by a short view of those Theological Vertues Faith Hope and Charity the very vital parts of the new man § 4. Observe we then how the Antients compare our Christian hope to the Shop and Store-house of blood the Liver and therefore Clemens of Alexandria calls hope very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of faith which carrieth the very life of Religion in it so that as hope wasteth so faith decaies and religion it self faints Now if Faith be the Heart and Hope the Liver of the new man then is Fear metaphorically the Lungs which with a gentle breath of awfulness and reverence fans and cools them both keeping Faith and Hope in an healthful temper which otherwise would soon have their heats and heights to the indangering the eternal welfare of the whole man For that too sad experience tels us how many by denying the Saints can sin and so excluding fear have been by Satan cast down headlong from the high top of presumption into the lowest pit of despair § 5. Yea how many puft up with the fancied conceit of their fellowship with Christ forget that he is their Lord 1 Joh. 1.3 and so casting off their awful fear become so far transported with the Gospels priviledges that they lay themselves open to Satans temptations especially the temptations most dangerous and destructive spiritual pride and a careless security Wheras that Rabbinical note may be well worth our Christian observation upon Gen. 31.42 where Jacob calls the Lord the God of Abraham then deceased but the fear of Isaac then surviving to shew that whilst we live we ought to fear and though we stand lest we fall for the way to be secure of mercy is to beware of security and to confirm our hope of possessing do we still nourish our fear of losing Heaven for certain it is an holy fear is well consisting with a firm hope which holy fear as well as hope of future blessedness is a good means to be blessed § 6. And as thus the fear of the Lord is accompanied with Faith and Hope so also with Love True it is St. John he tells us perfect love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casteth out fear foras ejicit 1 Joh. 4.18 casteth it out of doors but it is that fear which
disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
the ministration of the Sacraments Now to spoil us of the treasure to rob us of the comfort of this salvation is Satans grand design in his temptations unto sin and his suggestions of distrust for by these he labors to withdraw us from our God and deprive us of communion with Christ who is our love and our life But when the bird is mounted on the wing it is safe from the Fowlers net and the soul raised in communion with Christ is preserved from Satans snare And if through infirmity the soul flag and fall to the earth and so become intangled in carnal and worldly affections yet keeping the eye fixt upon Christ looking to him in his Ordinances to rece ve the quickening power of his grace though corrupt affections may intangle Rom. 8 2. Rom. 6.14 yet shall they not inthral the soul which becomes restored by the power of Christs Spirit a Spirit of life and liberty a Spirit of Grace and holiness delivering from the power of Satan and from the dominion of sin § 2. And this this is Davids practise and experience registred here by the Holy Ghost for our pattern and comfort when to the meditation of Gods promise and the manifestations of his love he joyns this profession of faith saying Mine eyes are ever towards the Lord c. In which profession of Davids faith we have two particulars 1. It s firm affiance 2. It s comfortable assurance 1. It s firm affiance Mine eyes are ever towards the Lord. 2. It s comfortable assurance For he shall pluck my feet out of the net § 3. First The firm affiance of Davids faith Mine eyes are ever towards the Lord. Mine eyes so general and sovereign an influence hath faith into the actual exercise of the divine graces that it does supply the office of the choycest members in the spiritual man therefore is Faith the legs that support the hand that receives the arms that imbrace the pallate that tastes the eye that beholds yea it is the heart of the inward man the seat of spiritual life for so says the Apostle the just shall live by faith and again I live Rom. 1 17. Gal. 2.20 yet not I but Christ that liveth in me and the life that I now live I live by the faith of the Son of God And very apt is this metaphor of faith that it is the eye of the soul whereby it discerns those things which are invisible invisible to the eye of sence and the eye of reason 2 Cor 4.18 yet made evident and visible by an enlightning power of the Spirit to the eye of faith and therefore is faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 a sacred evidence and divine demonstration of the truth of those things which neither sence nor reason can apprehend § 4. Many indeed there are eminent in Caldean learning and Mathematical science who in the height of their knowledge and with the eye of reason pierce the clouds discern the coelestâ—al motions of the heavenly bodies the inclining not necessitating influence of the Stars and Constellations yet how far short is all this of that Philo calls fides oculata an illuminated Faith the eye of the sanctified soul whereby it pierceth within the vail Heb. 6 19. looks into the holy of holies the most sacred and secret mysteries of grace and glory This is that Eagles eye which can receive the Rays of the Sun of righteousness being ever towards the Lord in the sweetness of his love and the riches of his fulness By this piercing eye of faith it is that Abraham through a bleeding sword and a sacrificed son does see a posterity numerous as the stars in heaven by this piercing eye of faith it is that Israel through a red Sea and a barren Wilderness does see a land of promise a Canaan of rest By this piercing eye of faith it is that David through a despised Crown and a broken Scepter does see a glorious Throne and famous Government yea by this peircing eye of faith it is that Jerusalem a type of the Church through a night of distress and a grave of capcaptivity does see a resurrection of peace and a full Noon of glory § 5. An enlightned faith is not discouraged with difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Cyp. nor dampt with dangers knowing well that God oftentimes so orders the administrations of his Providence as that he works his own ends even by contrary means So that man is at a stand to determine whether is greater the wonder or the mercy of his Churches deliverance Now where lies the strength of faith why know not in the habit but in the object even in the Lord the creatures the Word the Sacraments they are good mediums but no full objects we must look thorow them as thorow a glass by which we behold God and Christ as the full and final object whereon to fix the the eye of faith and wherewith to terminate the sight of the soul § 6. Yea the blessings of providence and the graces of the spirit they are but the streams the Lord the Lord he is the fountain so that when all outward hopes fail and all inward comforts faint when there is a perfect vacuum in the creatures a seeming emptiness in the Ordinances even then the poor soul and afflicted Saint doth find rest and comfort in the Lord. Psal 116.7 In him faith sees an Almighty power and an omniscient wisdom an infinite grace and an all-sufficient merit yea an all-compassionating mercy So that were there indeed no life in the Ordinances no comfort in the Promises yet would faith by Christs assistance fetch both life and comfort from this fountain of the Lords fulness § 7. Who art thou then O thou afflicted soul who in thy spiritual desertions walkest in darkness clouded with sorrows Oh in thy greatest dejections lift up thine eyes unto the Lord Psal 123.1 that when the rising Sun appears thou mayst see his refreshing light and however now by reason of thy present anguish thou canst not serve God in alacrity of performance yet do it in sincerity of obedience and this this will be a cranny to convey some beams of light even in the lowest dungeon of thy spiritual distress Wait upon the Lord having thy eye of faith still towards him Psal 27.14 and so shall comforts be redoubled in a life recovered and thy difficulties of obtaining shall the more sweeten thy delights of injoying even of injoying God and Christ in the refreshing comforts of the Spirit conveyed and confirmed in his blessed Sacrament In which blessed Sacrament especially let thine eyes be still towards the Lord in his merits in his grace in his benefits in his love let him have thy fixed heart and thine intent eye yea let him have thy whole man for to this end it is that he here gives thee his whole self § 8. And Oh the sweet converses of the devout
me Isa 49.14 he hath withdrawn himself in the comforts of his Spirit from me so that I am desolate and afflicted the troubles of my heart are enlarged For thy comfort and direction 1. ◠Know Comfort is not of the necessary being but of the happy well-being of the Saints it is rather a partial reward then a particular grace an earnest of glorification rather then a part of sanctification It is the light not the heat of the Sun that makes the day and it is the grace not the comfort of the Spirit that makes a Saint 2. For thy direction 1. Be zealous to find out the Achan to discover the cursed thing if any there be which hath caused or occasioned this desertion and having found it be humbled in repentance for commonly Spiritual comforts take their first rise from Penitential sorrow § 24. 2. After humiliation enquire of God in the means of grace press near to him in his ordinances especially this of the blessed Eucharist And in this holy Sacrament hear Christs Venite ad me his Come unto me Mat. 11.28 extending it self to the hungry that they come and be satisfied to the thirsty that they come and be refreshed to the weary that they come and be eased to the weak that they come and be strengthened to the sick that they come and be healed to the fainting that they come and be revived to them that are fallen that they come and be restored yea to all that have faith and repentance that they come and be saved Here the treasury of heaven here the fountain of life here the storehouse of comforts are all set wide open Here O ye afflicted souls here you are at the right door knock and knock hard be not answered without admittance God loves an holy importunity and know the Lord is here Christ is here life is here salvation is here here dwells everlasting mercy here dwells eternal peace Oh look in look in with all reverence and faith into these sacred mysteries of grace and love and see see there the delights of Paradise and rivers of joy feeding them Oh how the Angels sing whilst devout souls exult at this blessed Feast of the Lord of life and Prince of peace § 25. 3. To preserve the comforts of the Spirit when received of God in Christ be faithful in the exercise of grace For God imprints his love upon the heart in the characters of grace which the more large the better read yea Grace is Gods seal and the more visible the stamp the more evident the assurance the more evident is our assurance the more full will be our comforts Further know the wayes of holiness are as beds of spices Cant. 4.16 the more we walk in them the more they requite the soul with their sweet delight and spiritual refreshments Thus must mans obedience be conformable to his devotion his conversation to his supplication not doing that which may drive God from him in justice whilst he would have God turn to him in mercy Turn thee unto me and have mercy upon me c. Vers 18. Look upon mine affliction and my pain and forgive all my sins § 1. AFfliction is the proper object of compassion misery the proper object of mercy And therefore we read how Pilate willing to release Jesus he brings him forth having his back furrowed with the whips his head harrowed with the thorns and his derisive purple stained yea drencht with blood and presents him thus ghastly a spectacle to the Jews with an Ecce homo Joh. 19.5 behold the man supposing so sad a sight would have moved malice to mercy and envy it self to compassion Now what Pilate did to the Jews with Christ Christ in a fit resemblance and apt allusion does with the Penitent to his Father he brings him forth in the Court of Conscience having his heart wounded with sorrow his spirit broken in contrition and his soul fainting in languishments of repentance and presents him so sad a spectacle to the Father with an Ecce homo Behold the man § 2. Behold the man once so lofty in his pride now so lowly in his penitence once so hardened in his rebellion now so humbled in his contrition once so obstinate a sinner now so pittiful a penitent And oh whilst this man of sorrows mourns in affliction how does the Father of mercies melt in compassion When the wounded sinner is presented by the wounded Son and the Penitents tears cry aloud with the Mediators blood how must the Fathers compassion needs melt into sins remission Of which sacred truth and heavenly comfort was David well assured when in this his Psalm of penitence he makes this prayer of faith Vide afflictionem Look upon mine affliction and my pain and forgive all my sins § 3. Observe we in these words two particulars 1. The proper object of Divine mercy 2. The firm ground of the Souls peace 1. The proper object of Divine mercy it is affliction and pain Look upon my affliction and my pain 2. The firm ground of the Souls peace it is sins forgiveness Forgive me all my sins § 4. 1. The proper object of Divine mercy Look upon mine affliction and my pain This affliction and pain is either that of the penitent Sinner or that of the devout Saint That of the penitent Sinner who having withdrawn himself from the world and retired into the secret closet of his Conscience Isa 38. how does he with Hezekiah even Recogitare annos in amaritudine animae Overturn the Annals of his life in the bitterness of his soul And after a strict survey having faithfully observed the sins which he hath committed and the several circumstances by which they are aggravated he then sums them up into a Catalogue which is no sooner in his eye but sorrow is in his heart endeavoring to blot out those letters of guilt with his tears of repentance through faith in the blood of Christ § 5. And whilst he sets his sins in order before him Oh how does a secret affrightment chill his blood and make his heart to tremble in the apprehension of their loathsome filth and dreadful curse yea he beholding himself under the heavy sentence of the laws condemnation Oh how how is he wholly encompassed with terror and amazement When he looks within him Oh the terrors of an accusing conscience and a killing guilt When he looks without him Oh the horror of a deserved death and a tormenting Hell When he looks above him Oh the dread the dread of an offended Majesty and an avenging Judge Oh whither whither then shall this poor penitent fly for succour Where oh where shall his affrighted and afflicted soul seek for shelter Where but at the cross of his Redeemer § 6. And when Christ so full of pitty so full of love when he beholds the humble suppliant and sincere penitent in the lowest depth of his humiliations pouring out his complaint at the foot of his
cross when he hears his mournful sighs his painful groans the earnest messengers of his afflicted soul it is then as possible for Christ to forget the passions of sorrow which he suffered as not to compassionate this poor penitent sinner for whom he suffered he who stopped not his ears at the Jews blasphemies will certainly not stop his ear at the penitents complaints he that turned not away his face from his enemies buffettings will not turn away his eyes from the suppliants tears though the Devil hath bereaved the sinner of his purity yet can he not deprive his Saviour of his pitty Christ doth not Christ cannot so remember the sins that man hath committed that he forget the soul which himself hath purchast his eye and nothing indeed else can do it but his eye of mercy that looks through the guilt of sin to behold the sorrow of the sinner and that affliction moves his compassion so that the penitents prayer is rightly formed when it takes in Davids petition Look upon mine affliction and my pain c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de poen hom 5. § 7. Thus then sin brings forth sorrow and the Daughter devours the Mother sorrow doth destroy sin as the worm hath its original from the wood and the wood its decay from the worm but this sorrow here of affliction and pain in the penitent sinner that it does become destructive of sin is not from any proper vertue in its self but from that power it receives from the love of God and faith in the blood of Christ 1. From the love of God A servile fear and a mercenary hope a servile fear in the dread of hell and a mercenary hope in the desire of Heaven are the common motives to repentance which yet are then onely to be approved as good and holy when they exclude not the love of God and of Christ For as St. Paul in 1 Cor. 13.3 Though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am nothing So again though we dissolve our eyes into tears and break our hearts with mourning and have not charity all will be as nothing nothing available to eternal life § 8. The will we say simply embracing good is good yet if it so embrace the less as to reject the greater good the will becomes inordinate not that the less is accepted but that the better is repulst to repent then with pain of soul that we may avoid the pains of Hell and obtain the bliss of Heaven is certainly good in it self yet if excluding and repulsing the sincere love of God and of Christ it becomes an inordinate act and its self so far from true repentance that it is a sin to be repented of Observe the love of God and of Christ is the perfection of all the graces Col. 3.14 and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bond of perfectness § 9. Now observe then further the beginning the progress and the end of practical vertues have all their due measure though not their equal degrees of goodness fear that is servile and hope that is mercinary are good in the beginning of Christian discipline and evangelical holiness But then they must have their progress to that end which gives perfection even the grace and exercise of love wherefore know we that repentance and affliction of mind which does exclude the love of God is infernal that of the damned in Hell That repentance and affliction of mind which does not express Though it does not exclude the love of God that is legal from the spirit of bondage but that repentance and affliction of mind Rom. 8.15 which does not onely express but also arise from the love of God that is truly Evangelical from the Spirit of adoption which alone can give salvation by vertue of the promise he that repenteth and beleeveth shall be saved § 10. This the second particular that the sorrow of affliction and pain in the penitent becomes destructive of sin through the power of faith in the blood of Christ for that Levit. 10.3 God he will be sanctified in all them that come nigh unto him And therefore he being a consuming fire in the fury of his vengeance Heb. 12.29 when we humble our selves before him though with the deepest of afflictions unless it be by faith in Jesus Christ as the Mediator God will be a just Judge to condemn rather then a merciful Father to forgive for it is not our tears without Christs blood not our sorrows without his sufferings not our affliction without his passion that can quench the fire of Gods wrath satisfie the severity of Gods Justice and move the tenderness of his mercy When therefore acted by love and strengthened by faith we pour out our complaints unto our God in a sincere repentance our affliction and pain shall become the proper object of his divine mercy and grace so that we may pray with confidence as holy David Look upon mine affliction and my pain and forgive all my sins § 11. 2 The affliction and pain which is that of the devout Saint especially either in the meditations of Christs sufferings or in the exercise of fervent prayer or in the sence of their own infirmities 1 In the meditation of Christs sufferings here I shall shew you a mystery a mystery of godliness known onely to the devout Saint that the meditation of Christs sufferings it afflicts by compassion and delights by complacence and so is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter sweet to see the sorrows of death seize the soul of life yea the soul of him whom the devout Saint loves better then life how Oh how must this needs be bitter But now to see the fire of love drink up this sea of sorrows and all in tenderness of endeared affection to his beloved Spouse the penitent soul Oh how how must this needs be sweet How can the devout Saint meditate upon his crucified Saviour but with unspeakable anguish and yet with incomparable delight Beholding amidst the excess of his love the pangs of his sorrows § 12. Whilst the devout soul then meditates upon Christs passion this or the like Soliloquy is a part of her devotion O my crucified Jesus how grievous is his sorrow how gracious is his love he loves his torments and takes pleasure in his sufferings he dies with joy that he may dye with grief for me O love ecstatical Wherefore as I cannot but grieve in his grief so I cannot but joy in his love that 's mine anguish this my ravishment so that as I sorrow with him as my beloved so I glory in him as my Saviour Thus is the devotion of the godly in the meditation of Christs sufferings a mystical Benjamin a child of grief and love in an amorous compassion and a dolorous complacence of the soul with Christ which amidst
calls a breaking forth Eruperunt instar diluvii Hos 4.2 So the Chalde and Vatable They have broken forth as a flood So violent are the water-floods of ungodliness as no bounds of Law or Equity civil or divine can keep them in thereby men become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as no bounds of Oaths or Covenants can restrain but what is most sacred Rom. 1.31 by the rage of mens lusts is violated § 11. Many at their first contrivances of Ambition and Pride or the like predominant lusts they set bounds to their desires so far to pursue their profit or their pleasure or their preferment and no further But experience tels us that the actings of sin are like the flowings of a River which the further it runs the wider is the channel and the fiercer is the stream Hab. 2.6 Wo to him that loadeth himself with thick clay The covetous man may heap up enough to load but ne'r lay up enough to fill he may load his house yea his heart but never fill his hell his lust he may have enough to sink his soul but not to satisfie his desires He then who prescribes his lusts their limits and resolves after so much gain or honor or pleasure to take up as having had his fill he shall find that the pursuits of lusts are more violent and fierce in their conquest then in their assault in their after-desires then in their first motions § 12. When ever yet did Ambition or Covetousness or the like bottomless and boundless lusts find a centre to rest in any Hercules pillars a Ne plus ultra to confine them Elijah's Cloud no bigger then a hand at first yet after a while it spreads and covers the whole face of the heavens And why it riseth from the sea 1 King 18 44. and is driven with the wind Thus our lusts at first of lesser size spread themselves after a while to a larger extent to a covering the whole heaven a clouding all righteousness And why they arise from a sea of concupiscence and are driven with the wind of Satans temptations But further yet in the very Saints of God when lust breaks forth there is in it this fierce and intemperate rage See it in those two remarkable Examples so eminent for sanctity and sin Jonah and Peter Jonah a Prophet and Peter an Apostle § 13. Jonah though an holy Prophet so eminent in grace and office yet when a lustful passion breaks loose a greater tempest and rage then that of the Sea swells his breast so that in pursuit of his own vain glory lest he should be accounted a false Prophet he is angry with the Almighty Lord because he is a merciful God yea exceeding angry And see the contumacious impudence of Lust Gods argument and expostulation is answered yea outfac'd with a daring reply of an I do well to be angry Jon. 4.9 even unto death Agaâ—n S. Peter so eminent in the profession of Christ the Messias and so confident in the opinion of his own faithfulness yet how does the breath of a woman shake this rock that against the very evidences of his own heart and bosom the consciousness of his own promise and profession he denies his Master and when now the lust of self-love and fear had stept into the throne of the heart and snatcht the scepter see its tyranny and rage the denial swells into an oath and that oath multiplies into execrations Mat. 26.74 so that he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even renounce Christ with direful imprecations upon himself according to the â—xposition of the learned Diodate § 14. Thus Lust like a River when stopt in its current it swells and fomes and if it force a passage its violence and rage is the greater The habitual malice of sin is great in the heart of the wicked which are under its dominion and power but its actual malice is greater far in the souls of the sanctified who have dispossest it of its throne and broken its scepter for that the malice of lust is excited by the opposition of grace and so like the Enemy in the battel it is more violent and fierce In which battel and spiritual confl ct if lust prevail so cruel is its hate that no opposition can put stop to its fury but the Spirit of Christ And therefore in all our contests with sin and combates with our lusts David here presents us with a pattern for our practice even to flie unto our God with th s complaint and prayer in our mouths Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 15. Second General the Method in its gradation the first step or ascent Consider mine enemies Consider how they are furnished with policie and power with number and malâ—ce with provisions and arms with all the auxiliary succors that principalities and powers Eph. 6.12 and spiritual wickednesses even the gates of hell can contribute to supply Ps 22.6 and what shall I weak I a worm and no man what shall I do against so great a force how shall I conquer or withstand so huge an host who am not able to master not to mortifie the smallest lust Oh consider Lord in this cause in this combate thy glory is engaged and in my weakness 2 Cor. 12.9 in mine insufficiencie thy strength is perfected Thou art the Captain of my salvation and the service I am upon is thine wherefore so consider the multitude and violence of mine enemies that through the succor and supplies of thy grace I faint not and perish § 16. But know as we would have God to consider our enemies so God would have us to consider his Saints that as they were men of like passions with us so that we be men of like patience with them Jam 5.17 and as of like humble patience so of like faithful practice See we that Cloud of witnesses the Church of the first-born Heb 12 1. those Saints of Christ with palms in their hands as tokens of victory Rev. 7 9. And consider we aright that as we have the same combate so if we faint not we shall have the same conquest yea and the same crown only then we must fight with the same weapons faith love meekness patience hope and the like yea with the same importunity of supplications sincerity of humiliations and exercise of all holy devotions especially the frequent solemnity of the blessed Eucharist And when thus we consider Gods Saints to imitate them God will consider our enemies to subdue them § 17. But 2. O keep my soul my soul so precious as no price save that of the blood of the Son of God could make its purchase 1 Pet. 1.18 19. Wherefore Lord amidst the worlds changes and thy Churches trials howsoever thou disposest of my body or of my goods of my liberty or of my life O keep my soul for
Soul as the Jews did with Christ first blindfold it and then buffet it his first aim still is to abuse the Judgment for he knows well he must first make blind before he can lead into the ditch Mat. 15.14 he must first deceive before he can destroy Wherefore in our Spiritual Conflicts they are the carnal reasonings of our own hearts rais'd by the secret suggestions of Satans malice which rend the deepest wounds and fret the forest galls of Conscience even to a griping anguish and an amazing horror perswading too too often perswading us that Gods hiding his face is a casting off the soul Lam. 3.7 8. Ps 77.8 9. his withdrawing his presence a rejecting our prayer and his temporary displeasure the earnest of an eternal vengeance whereby our perplexed souls become so full of troubles that our life draweth nigh unto the grave we are as those that go down into the pit Ps 88.15 16. and whilst we suffer these bitter terrors we are distracted Now seeing the womb of all this Impatience is that of Diffidence and the mother of this Diffidence is that of Ignorance ignorance in the mysteries of grace Ps 73.21 22. and promises of life in the ways of God and the works of his providence seeing it is so to whom shall we apply our selves in our Spiritual conflicts to receive Spiritual counsel but to the Priests of the Lord Mal. 2.7 2 Cor. 5.20 the Ministers of the Word as the Messengers of God and Ambassadors of Christ whose lips are not only made to preserve knowledge but also to dispense peace Many there are 2 Chr. 16.12 alas too too many who in their distemper of soul are like unto Asa in his disease of body as he sought unto the Physitian and not to God so they seek unto the World and not to Christ they betake themselves to sports and pastimes to merry company and frollick entertainments And thus in stead of salving the wound they rend it wider Cant. 5.7 in stead of pacifying their Conscience they either stupifie or enrage it Again others there are who under the pressure of temptations being indispos'd to holy duties their hearts heavy their minds perplext their thoughts wandring their spirits wounded they then in a froward discontent and sad dejection cease their Religious performances by this means yielding that advantage Satan seeks whose main drift and aim is Job 15.4 to discourage from holy exercises that the power of Grace being weakened Jam. 4 7. the force of his temptations may the more easily prevail And among all the duties of Holiness none is more eagerly opposed by Satan then that of Prayer Luk. 18.1 therefore doth he make it the master-piece of his subtilty and malice in all our afflictions of soul to damp our devotion of heart knowing well that there is no readier way to quench his fiery darts Eph. 6.16.18 then by our sorrowful sighs and mournful tears powred forth unto God and Christ in fervent prayers In Spiritual Conflicts then the soul through ignorance and error like a man in the dark fights against it self embâ—ttering its sorrows and widening its wounds by impatience and distrust Isâ— 50.10 and the succor which Gods word doth afford it either does not discern or cannot imploy And seeing it is thus of how great a concernment is it that they who languish in dejections and labour under the weight of Spiritual troubles do betake themselves to some holy Confessor some faithful Minister of Christ to whom is committed the word of reconciliation 2 Cor. 5 19. that consulting him in their grief he may be an Helper of their joy and knowing their secret trouble 2 Cor. 1.24 he may administer them saving comfort And seeing our Lord and Saviour Jesus Christ the chief Shepherd of the Flock hath set his Ministers in excubiis Heb. 13 17. to stand upon their Watch for the good of Souls strange it is that so many should conceal their distress and thereby languish in their distrust hide their disease and thereby perish for want of remedy Wherefore O ye distressed and dejected Souls that we may the better administer you spiritual comforts do you acquaint us with your spiritual griefs That we may the better impart to you spiritual councels do you discover to us your spiritual conflicts Ipse sibi denegat curam qui suam medico non publicat causam â— Ang. ep 188. Knowing that of S. Augustine to be an experienc'd truth in ghostly as well as bodily distempers that He denies to himself the cure who declares not to his Physitian the cause of his disease Further for this reason that it is the subtilty of Satans malice to cast such a cloud and darkness upon the soul that when he cannot hâ—nder he may then hide the Saving work of Grace in the Heart whereby many dear Children of God through the violence of Satans temptations are not able to read their own Evidences without help discover their own right in the Promises and title to the Heavenly inheritance without Councel and advice Even for this reason know O ye blessed Souls who have given up your names unto Christ ye who believe as an Article of your Creed the Communion of Saints ought to preserve as a duty of your obedience 1 Joh. 1.3 7. the fellowship of B ethâ—en which is not only in the midst of temporal distressâ—s to conve se cheerfully one with another as Friends but also in the midst of spiritual afflictions to confeâ— g aciously one with another as Christians whereby it shall appear Ps 45.2 E h. 4 29. â—sa 61.3 Rev 22 2. that the very leaves of a Tree of Righteousness the very words of a sanctified person they have a Curing and a Comforting vertue in them Yea such is the Sympathy of Grace as is shadowed out to us in that of Nature L. Verulam's Nat. Hist the Harmony of devout Souls being like that of musical Instruments the string that is struck in one Lute affâ—cting with a trembling concent the string of that which is neighboring to it And thus do the devout affections of one pious soul strike impressions upon the heart of another Luk 24 32. And indeed those communications are most kindly and cordial which are from the experience of our own bosoms administring to others of those comforts wherewith we our selves have been comforted of God 2 Cor. 1.4 And because Precedents in all Courts are of much use and benefit for the deciding particular Cases therefore observe here the more usual Conflicts set forth in the Souls complaints and these reduc'd to several Heads as so many Cases in the Court of Conscience the resolving and determining whereof may happily by a blessing of Gods Spirit and grace administer comfort and inâ—â—ruction to the afflicted such as the Experience of many can already witness to have been sound and saving to their souls The several Heads are these
the incense of his merits offered up before the Mercy-seat Rev. 8.3 the Throne of Grace And indeed our fervor being that of faith not of vision we may not expect the fire of our sacrifice to burn so clear as to have no smoke upon the Altar no Judg. 13.20 it is purely Angelical to ascend in a flame to heaven Whilst we are here Pilgrims and Sojourners dwelling in the earthly Tabernacles of our bodies 2 Cor. 5 1. vain Thoughts will still attend if not accompany our divinest services and devoutest supplications and when our supplications are most devout it is not the raised affection of the heart or fixt attention of the mind but the blessed mediation of our holy Jesus which makes the enlarged Suppliant to be accepted Let this then quiet thy soul amidst all the distractions of thy disturbing thoughts thou hast the mediation of Christ 1 Tim. 2.5 to make the secret desires of thine heart accepted of thy God 5. As thou hast the gracious Mediation of an alsufficient Saviour to supply thy defects so hast thou the strengthening power of his holy Spirit to help thine infirmities Rom. 8.26 2 Cor. 12.9 which strength is made perfect in weakness And when thou art emptied it shall fill thee when thou art stumbled it shall raise thee when thou art lost in thy self it shall by a secret evidence of divine love discover thee to be found in Christ who treading Satan under thy feet Rom. 16.20 Rom. 8.37 Phil. 3.10 shall make thee more then conqueror by fellowship with him in his death and in his victory The experience of Gods Saints will tell thee that they have many moneths ay some many years languished under this cross of vain thoughts and earthly distractions yet after long conflict have obtained a joyful conquest Ezek 7.16 Isa 40 31. and their mourning as Doves hath been changed into mounting up as Eagles in sweet enlargements yea ravishments of spirit by the grace of supplication and in their raised communions wiah God through Christ in the sacred duties of his holy Worship Know then O thou afflicted soul know assuredly that bearing thy Cross with patience waiting upon God in hope and relying upon Christ by faith thy vain thoughts resisted with diligence and bewail'd with sorrow shall neither deprive thee of Gods blessing nor declare thee void of his grace The Rules of Direction 1. In the duties of Gods worship affect thy soul with a rais'd apprehension of Gods sacred presence and an awful fear of his divine Majesty so mighty in power so excellent in purity his perfections infinite his presence glorious For this this is the main reason why the elect Angels and blessed Saints are so fixt in their thoughts so intent in their service Rev. 7.15 not liable to any the least wanderings even because their thoughts their hearts their whole selves are concentred in an heavenly contemplation of the majesty purity and holiness of Gods infinite essence Mat. 18 10. Rev 4 8. Ay and amongst men who is it that will play with a feather whilst he is speaking with a King This know then assuredly by how much the soul doth receive the deeper impressions of an awful reverence Heb. 12.28 by so much it shall find the less prevailings of worldly distractions 2. Keep thy faith fixt upon Christs mediation especially in the close of thy devotions Rev. 8.3 beholding his incense when thou offers thy sacrifice and though distractions have drawn thee from thy self yet let not distrust drive thee from thy Jesus But remember when vain Thoughts have taken off thy minds attention in Gods service then to breath forth some secret sighs and send them up to God as the winged messengers of thy Souls desires which shall certainly have their audience and acceptance at the Throne of Grace when their access is from the hand of Christ Eph. 2.18 It may be God suffers thy Thoughts to be loose that thy faith may be fixt Wherefore by how much Satan is the more busie to distract thy thoughts by so much be thou the more zealous to quicken thy devotions not being discouraged by any difficulties from the sincere though weak performance of thy holy duties especially closing still with an eye of faith Heb. 7.25 fixt upon Christ in his intercession And when Satan sees his suggestions help to increase the flame not put out the fire of thy devout zeal he will then in policie withdraw the temptation which in malice he hath continued to withdraw thee from thy God thy Jesus and thy devotion 3. Get an increase of saving knowledge as a sure means of sanctified thoughts The mysteries of Grace and sacred truths of the Gospel Mat 12.35 Luk. 6 45. they enrich the mind and become a good treasure which laid up in the heart doth still furnish the soul with sacred matter for divine meditation The Mind is a Mint continually going and whatsoever metal is cast in receives its stamp is form'd and fashion'd into thoughts of good or evil Mat 15.19 according to the matter which is administred Hereby then we give weight and worth to our thoughts by fixing them upon heavenly objects which heavenly objects are presented to the mind according to the knowledg of God and of Christ laid up in the Heart which when we are awake Deut. 6.7 Pro. 6.22 is said to talk with us For there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Soliloquy of Thoughts as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Conference of the Tongue yea by those we talk with God and with Christ So David When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Ps 27.8 As the best communion is that of the Spirit so the best communication is that of the Thoughts which are spiritual 4. Mortifie vile affections and inordinate passions as availing much to the restraining evil thoughts and vain imaginations For as wet wood when stirr'd so are our passions when mov'd Mat. 9.4 Luk. 11.17 Jer. 4.14 they send forth an whole crowd of thoughts which rise like thick vapors and fumes to cloud and oppress the mind The better then to subdue our passions we must strongly guard our senses for that a rebellion of affections within is oftentimes from an invasion of objects without Thus David he sees and then lusts and Job that he might not lust 2 Sam. 11.2.3 Job 31.1 he would not see And here O man whilst thou guardest thy senses and restrainest thine affections as to external objects beware oh beware of acting over that sin in inward speculation which thou hast formerly committed in outward action This speculative wickedness is the most polluting filth and most provoking guilt To have the outward enjoyments of sin is a committing fornication with the creature but to beget imaginations of sin and then pollute our selves with the brats of our own bosoms the children of
minds from Gods holy worship Indeed our natures are too weak to bâ—held always intent upon holy duties and therefore Gods woship hath its necessary intermissions in which intermissions the works of our callings are ordain'd for the keeping our minds innocent in their thoughts and renewed in their vigor for his more holy service Here then O thou afflicted soul who complainest of the secret trouble and vexing importunity of thy Vain thoughts here thou hast thy Grounds of Comfort and Rules of Direction God give thee his Spirit of Grace and Truth to order thy practice and administer thee Consolation through Jesus Christ our Lord. Amen! CHAP. II. The Souls Conflict from the frightful Suggestions of Foul Thoughts GReat is the activity of the Soul discovered by the Thoughts which are more quick in their motion then Lightening darting forth in a moment from Earth to Heaven Ps 139.17 18. Phil. 3.20 and back again from Heaven to Earth Which excellencie of Man in the activity of the Mind was given of God for this end that he might turn away from sin at the first appearance of evil But now oh how hath the guilt of sin laid fetters upon this freedom of the mind and made it servile unto Satan if not to act his suggestions yet to suffer his buffetings 2 Cor. 12.7 So that those very thoughts of sin which the soul abhors those the imagination receives and the mind cannot free it self from horror Ps 19 4. through fear of guilt knowing well that as Devout meditations are acceptable so Foul imaginations must needs be abominable abominable to that God Hab. 1.13 who is of most pure eyes and such as cannot behold iniquity Besides whereas our Thoughts present the Idols which our hearts worship and that the Israelites bowing the knee to Baalim and Ashtaroth were not more truly Idolaters Judg. 2.13 Col. 3.5 then the Covetous the Ambitious the Voluptuous who bow the heart to Riches to Honors to Pleasures and the like Therefore the afflicted soul dreads the guilt of the vilest Idolatry even lest by its blasphemous thoughts it fall down to Satan Mat. 4.9 and worship him Oh! how doth the sad experience of many pious souls witness a dreadful horror in their sudden and frequent thoughts of Infidelity Atheism and Blasphemy calling into question the Truth of Gods Word the Order of his Providence and the very Being of his Deity yea such thoughts as for their foulness are not fit to be uttered And therefore many souls languish in dejection asham'd to declare their grief These the Cogitationes onerosae in the language of S. Bernard the burdensom thoughts which load the soul with an unsupportable weight of mournful distress and press it down with an inconceivable anguish of spiritual dejections In which Dejections and Distress hear and compassionate the Souls Complaint The Words of Complaint Oh! oh the Dunghil of mine unclean Heart which sends forth such filthy vapors Needs must my soul be a very Sink of sin whilst there ariseth from thence such a noisom stench of corrupt Thoughts Sure if ever I had been wash'd with the least drop of my Saviours blood or purified with the least spark of his Spirit and grace so great a filth and so foul a corruption could never cleave unto my soul But oh wo is me I see I am so far from being the Temple of the Lord that I am become the very Den of the Devil the flames of Hell already flash in my face and the amazing terrors of cursed Blasphemies torture my soul and wound my Conscience even unto death yea I could rather chuse to die ten thousand deaths then undergo the fears and frights and bitter pangs of my amazing thoughts and dreadful imaginations Ah what what shall I do with these Egyptian frogs my foul Suggestions which are still croaking In every place and in every action in the Church and in the Closet in my meditations and in my prayers still they crawl in and dead my heart yea their noisom stink makes me loath my self and all my services Oh I faint I die I perish whilst asham'd to speak what I abhor to think I must needs despair of cure not knowing how to lay open my sore The Grounds of Comfort 1. The horrid Blasphemies which affright thy soul though they are thy thoughts yet are they Satans suggestions and not having thy consent of will they bring no guilt upon the conscience Jam. 1.44 15. Non nocet sensus ubi non est consensus is the resolution of S. Bernard agreeable to the truth of Gods Word and the judgment of all both Antient and Modern Divines that where the Will yields no consent there the soul may suffer a temptation but act no sin Yea 2 Cor. 12.7 Quod resistentem fatigat vincentem coronat saith the same Father The importunity and frepuencie of the suggestions which weary the soul resisting shall bring the greater crown of glory in its overcoming True it is He that is born of God keepeth himself 1 Joh. 5 18. and that wicked one toucheth him not But how toucheth him not Is it meant of wicked temptations No sure but of wilful transgressions He toucheth him not tachi qualitativo we say and that aright not so touch as to make like himself in an impress of sin and guilt upon the soul Now then that it is no sin to be tempted is more then evident from this one argument That otherwise our Lord and Saviour himself Heb. 4.15 who was tempted had also finn'd Wherefore this is sin to admit the temptation wish allowance or delight 2. That these foul and frightful suggestions have not thy consent of will appears by this that thou hast a loathing and an abhorring of them which speaks the greatest aversion Desst 7.26 Rom. 22.9 and so is far from a consenting of the will As when the stomach loaths any meat though it be forceably cast into the belly yet can it not be said to be receiv'd with rppetite So when the Will abhorrs any suggestion though forcibly cast into the mind yet can it not be said to be receiv'd with Consent And know we are less able to keep the Mind free from Satans suggesting thoughts we abhor then we are to keep the stomach free from anothers forcing meats we loath Thy thoughts then O distressed soul being injected not inbred thoughts cast in from some suggestion without not rais'd up from some corruption within they are only brats laid at thy door not children of thine own begetting they are Satans buffetings in which the soul is meerly passive a sufferer not a doer 2 Cor. 12.7 And therefore as much need of patience as of penitence of fortitude to resist as of contrition to bewail Obj. 1 Ay but thou sayest Sure it is the corruption of my heart from whence these foul thoughts are rais'd and so though the Devil in his malice be the Father yet my corrupt flesh
in its filthiness is the mother Answ Jer. 4.14 Answ True if we find the mother hug and kiss the child the Heart I mean embrace and indulge the thought then indeed though the foul suggestion be only an egg laid in our nest yet because we brood it with our own warmth it becomes the issue of our own corruption and lays a black stain and guilt upon the soul Wherefore seeing as naturally tender children affect the womb so do corrupt thoughts the heart that bears them Know O thou afflicted soul if thy foul thoughts be of thine own begetting or begotten of thee thou shalt find a secret disposition of liking and of loving to them and an inward softness will be ready to foster and to cherish them Ps 119.113 But if they are the objects of thy hate which startle and affright thy soul and thou findest a secret antipathy against them and an inward abhorring of them then they are certainly altogether from without and so I have our Saviours warrant to assert and thou his word to believe that they defile not the man Mat. 15.18 19. But what is it that thy troubled soul still objects Thou sayest Obj. 2 Never any of Gods children were in this condition and sure it is some strange corruption discern'd by Satan which makes him thus tempt and it is some heavy displeasure conceiv'd by God which makes him thus permit the temptation Answ Thus to be afflicted is no new thing Answ 2 Cor. 2.11 and that with Gods Saints even I the least of those who minister to the Flock of Christ can witness to thee that in the service of my Ministry amongst other afflicted Consciences I have met with more then two or three even very many who had been thus buffeted by Satan and with such violence of fury for length of time even for some years that they have pin'd away and languished in their Convulsion-fits of secret tortures brought down to the very gates of death yea of hell too concealing their temptations because asham'd to utter them And these have been persons of no mean piety who observ'd Satans assaults to have been most violent when their devotions had been most enflam'd Yea their first conflict with these foul temptations was some time after their thorow-conversions when having given up their names unto Christ they had been exercised in solemn humiliations and graciously enlarg'd yea ravish'd with the sweet delights of holiness in their communions with God and with Christ in prayer and in praises Good souls thus brought to Mount Tabor they thought of building Tabernacles but alas Mat 17.4 they were presently made to come down and bearing their Cross Luk. â— 23 follow Christ to Mount Calvary yea to the grave and to hell that the glory of their victory and triumph might be the greater And blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 who in the power of his Spirit and grace was pleased to make these very Grounds of Comfort and Rules of Direction to become effectual to their restoring 3. It appears then that these faedae tentationes as Casuists call them these foul and filthy temptations even of Infidelity Blasphemy Atheism and the like they are Satans scare-crows when his baits fail when he cannot allure and win the soul by carnal pleasures and worldly delights then he seeks to fright and deter it from duties of holiness by secret horrors and dreadful suggestions Which dreadful suggestions rightly considered Job 30.15 Ps 88.16 they bring more of terror then of guilt to the soul being so contrary to the light of Nature and the dictate of Reason not rais'd by man but cast in by Satan And being thus cast in they have their passage thorow not their dwelling in the heart they make their entrance as bold Intruders but find not entertainment as welcom Guests Wherefore as many good Thoughts which only come into the mind by sudden motion and like sparks die as soon as brought forth as those do not argue a regenerate estate so many evil Thoughts which thrust into the heart by a sudden irruption and are opposed as soon as discern'd they do not prove a state unregenerate The Rules of Direction 1. Rightly inform thy judgment by making it a part of thy spiritual understanding to discern aright between the temptation Phil. 19.10 Heb. 5.14 and the evil of the temptation Which evil of temptation lies in the consent of the Will which Satan may perswade but cannot enforce So that if the temptation be consented to it brings guilt upon the soul but if repulst it returns upon Satan 2. Strictly examine thy Conscience for the discovery of what transgressions may have occasion'd these temptations For sometimes they are the punishment of sin though themselves not a sin to be punisht they are a just affliction when they are not a condemning guilt If â—inah gad abroad her chastity suffers a Rape Gen. 34.1 as the punishment of her curiosity and to wander in our thoughts from God is oftentimes punish'd with meeting a Bug-bear in our way Thoughts of Blasphemy or the like to fright us back and drive us neerer to him Yea when we become disobedient to Gods will not laid low in our humble submissions he suffers Satan to buffet us even against our wills sore vext with his foul suggestions and thus our grieving his Spirit Eph. 4.30 is by a Lex taliâ—nis justly chastised with a grieving ours Again observe that when we have had our Eagles flight soaring aloft in spiritual ravishments and then been pufft up with spiritual pride 2 Cor. 12 7. Luk. 10.10 God as once to chastise this sin and subdue this lust he justly suffers Satan who for his pride fell from heaven like lightening 2 Cor. 12.8 to buffet and afflict the soul with these affrighting terrors which like lightening amaze with horror though they do not wound with guilt Further yet as thou examinest thy self to find out what sins have occasioned these temptations so examine what sins have been caused or occasion'd by them as what deadness of heart what impatiencie of spirit what neglect of Gods service what weariness in holy duties what froward discontent what repining distrust and the like 3. Now having rightly inform'd thy Judgement as to the quality and nature of these temptations and strictly examined thy Conscience as to the cause or occasion of them the best way to free thy self from their violence and vexation is this 1 Do thou prostrate thy self in Gods presence and in a deep humiliation of soul with fasting and prayer Mat. 17 21. do thou supplicate the Throne of Grace to obtain the mercy of thy God through the merits of thy Saviour for the free and full pardon of whatsoever sin hath occasioned these temptations or hath been it self caused by them 2 When thou hast made this humble supplication with all earnest contrition then cite Satan
befoâ—e the Divine Tribunal where in the presence of thy God and of his holy Angels do thou delâ—re thy loathing and abhorring of those suggestios together with a disclaiming and renouncing all allowance or willing admittance of them returning them upon Satan as the effects of his malice and fury if hereafter they return upon thy soul in their affrights and terrors 3. Close thy solemn service with this sincere devotion earnestly beseeching God to rebuke Satan and restrain his rage Zech 3.1 and to vouchsafe thy languishing soul his quickening sustaining and restoring Grace and together with this make a total resignation of thy self into the hands of thy Jesus Heb. 13.20 Isa 40.11 1 Pet. 5.8 the great Shepherd of the Flock that he may keep thee as a tender Lamb safe from the paw and teeth of the roaring Lion And here that I may not only point thee thy way but also lead thee by the hand see a Pattern for thy practice a prescrib'd form which thou mayst either use or imitate use in its own words and order of expression or imitate in the like matter and method of devotion O most glorious and most gracious Lord God! who art the Searcher of Hearts the Lover of Souls and the Preserver of Men. Before thee holy Lord before thee so sacred a Majesty I here present my self a polluted oh do thou make me a penitent sinner Polluted I am and loathsom in the filth of mine own corruptions and oh how much more vile and abominable am I through the guilt of that sin which is come upon my soul through Satans suggestions Suggestions so horrid and dreadful that I abhor to set them in mine own sight much more to declare them in thy presence I confess O holy Lord and glorious God! I confess with shame and confusion of face that mine own sin hath betrayed me to Satans buffetings and his suggestions have increased the guilt and horror of my sin Oh my pride and presumption oh my carelesness and curiosity oh my slothfulness and disobedience oh the folly and wickedness of my heart which hath provoked thy wrath and given advantage unto Satan against my soul And oh the murmurings and rep nings oh the diffidence and distrust oh the neglect of thy worship and profaning thy glory oh the deadness and hardness of heart oh the many and great evils of pollution and guilt caused and occasion'd by my foul thoughts all further provoking thy divine wrath and more deeply wounding mine afflicted spirit Woe is me wretched sinner whither oh whither shall I flie for succor unless thou Lord wilt pitty my poor soul must needs perish and oh oh my God! perish from thy presence thy gracious thy glorious presence for ever Wherefore see O thou great and glorious O thou just and righteous Judge Oh see I here prostrate my self at the Bar of thy Justice and lay my mouth in the dust noâ— knowing what to answer thee Oh! oh now that Satan doth accuse me my Conscience witness against me and thy Law condemn me who oh who shall plead for me Oh! wilt not thou blessed Jesus my Surety my Saviour wilt not thou undertake my Cause who art mine Advocate Wilt not thou procure my Pardon who art my Mediator Wilt not thou make mine Attonement who art the High Priest of my salvation O blessed Jesus be now my Jesus and seeing thou art able to save unto the utmost all that come unto God by thee oh save me lost creature undone soul without thy merit and thy mediation lost and undone eternally Oh save me unto the utmost of what my Conscience can accuse or Satans malice aggravate And now O holy Lord God! whilst thou beholdest thy wounded Son pitty oh pitty me wretched sinner See him accused by men to free me from the accusations of Satan see him unjustly condemn'd to free me from the just sentence of condemnation see him suffering death to free me from the judgment of eternal death Oh see Lord his pierced side as the Fountain opened and his streams of blood flowing forth unto his Church to wash in from sin and from uncleanness Oh here bathe my polluted soul wash and wash me thorowly that not the least filth of mine own corruptions or Satans suggestions may now cleave unto me or herâ—after appear in Judgment against me Behold in Jesus Christ my Surety my debt is paid thy justice satisfied Oh blot out then the hand-writing of Ordinances that is against me (i.) The sentence of death in the curse of the Law upon sin discharge Satan and in the presence of thine holy Angels pass sentence of Absolution upon me in the free and full pardon of all my sins And oh of a dreadful Judge be thou now Lord a gracious and reconciled Father behold me justified through the blood of thy Son and the righteousness of my Jesus and as thou makest me partaker of the merit of Christs passion to my justification so make me partaker also of the power of his resurrection even to obtain victory and to triumph over sin and Satan and all those powers of darkness which shall rise up to rob me of the riches of thy grace and to deprive me of my right and title to the inheritance of thy Saints in light Now holy Lord and gracious God! as Satan hath accused me so let me cite him before thy sacred Tribunal And here prostrate at the footstool of thy Majesty looking up unto thee in the mediation of Jesus Christ who is at thy right hand and ever lives to make intercession for me even thus Lord I here declare in thy presence and in the presence of thy holy Angels that I utterly renounce all communion with Satan in his sinful suggestions and therefore do humbly implore thy gracious goodness that whensoever Satan shall renew his suggestions they may be return'd upon himself in his malice not fasten upon my soul or be laid to my charge in their guilt And whatsoever shall be Satans rage do thou Lord Jesus rebuke him and keep me by thine almighty power through faith to salvation making thy strength to appear in my weakness thy grace and mercy in mine unworthiness And as thou art pleas'd O Lord God to quench all the fiery darts of Satan so stir up thy graces in me and enflame my soul with an enlarged fervor of holy devotion So sanctifie me throughout with thy Spâ—rit that my desires may be gracious my thoughts heavenly my life religious my serviâ—es sincere and all my duties of thy Woâ—ship acceptable in thy sight And now having renounced all communion with Satan in his suggestions I here make mine humble resignation in thy presence that so I may be safe under the shadow of thy wing and preserved unblameable unto the day of the Lord Jesus O Lord God! Into thy hands I commit my body soul and spirit my thoughts words and works all that I am all that I have desiring wholly to be thine O my
God gracious and merciful accept me in thy Beloved even Jesus Christ in whom alone thou art well pleased and for his sake let me not go from before thee without a blessing a blessing of pardon and of peace a blessing of thy Spirit and of thy grace a blessing of thy favor and of thy love in the Lord Jesus Thus Lord say of me Thou hast blessed me and that I shall be blessed for ever Amen Amen Here rising up and making thine humble adoration before the Throne ot Glory say Halleluiah Salvation be unto our God and to the Lamb for ever Amen Halleluiah 4. After all this if thy foul thoughts shall yet continue or renew their assaults as it may be they will for a time let them pass like lightening and so though they suddenly startle yet let them not long discontent thy soul for this slighting is the best resisting and thou shalt sooner be quit of them by a pious neglect then by an eager opposition Like angry Bees such are foul and blasphemous thoughts Isa 30.15 Ps 118.12 they are better avoided in passing by then in beating off This Direction is well attested by the experience of a Minister of Christ with whom I have had intimate acquaintance who being devoutly employed in the ministration of the holy Eucharist Satan to disturb his devotion and thereby disquiet his soul assaults him with the sudden suggestion of foul thoughts He startled with their appearance in so sacred an action began a contest of holy indignation which contest heightened their rage and the more entangled his soul In this secret trouble he observes how busie the Flies were in that hot season about the Cup which he was administring and that he in prudence as well as piety was regardless of their buzzing and kept himself intent upon the holy service This became presently his instruction from thence raising this sudden Meditation Sure Satan envies the sweet comforts of my soul in communion with my Jesus and therefore sends these busie Thoughts to suck up their sweetness which if I strive to beat off they do but the more disturb my soul I will therefore do with Satans suggestions as with the Flies pass them by in a silent contempt not think to drive them away by a forcible opposition And he thus resolv'd they soon vanish'd keeping his heart fixt upon his God and his eye intent upon the present Solemnity 5. And lastly O thou afflicted soul do wth thy God when assaulted with frightful thoughts as children do with their parents when they behold any frightful thing even cling closer and hold faster to him And doubt not when Satan sees that what he intends to drive thee from thy God draws thee neerer to him he will soon cease the violence of his temptations And when the Devil hath left thee Mat. 4.11 Isa 63.9 Mal 3.1 Angels will come and minister unto thee especially the Angel of the Covenant Christ Jesus he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit CHAP. III. The Souls Conflict from some late Relapses into Sin AS Physicians make a soveraign Antidote of the Vipers flesh to destroy its poison Heb. 2.17 18. Heb. 4.15 16. so doth Christ a saving Medicine of Satans temptations to defeat his malice Christ being tempted even to sanctifie our temptations and to be himself at once our refuge and our pattern that as we are guarded by his power so we may be instructed by his example Mat. 4.4.7.10 Eph. 6.17 Jam. 4.7 And what is the instruction but that of spiritual wisdom and holy resolution in opposing the Word of God to the wiles of Satan and so resisting till he flie from us And when Satan is beat back in his temptations oh how do the comforts of Christs Spirit return upon our souls to quicken strengthen and establish them Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin Job 13.24 Job 14.17 Ps 43 2. that God accounts them his enemies seals up their transgressions and casts them off They are the passionate Expressions of a distrustful impatience Satan by his suggestions so aggravating their guilt and heightening their provocation Luk. 5.31 1 Joh. 1.7 that thereby the soul becomes wholly fixt upon the disease eying neither the Physician not his remedy neither Christ nor his blood Yea the soul becomes so overburdened with its debt that it views neither the Surety Heb. 7.22 Joh. 1.16 Luk. 24.47 Joh 3.16.34 nor his sufficiencie neither Jesus nor his fulness both which are presented to the Penitent in the Promises In this distress of soul hear the Words of Complaint yea hear the deep and mournful lamentations of the relapsed Saint plung'd in the sink of sin and sunk in the mire of uncleanness The Words of Complaint Oh woe is me how is the Crown fallen from my head How is all my joy and comfort fled from my soul How are my sins and my sorrows together increased Oh my backslidings from my God! Oh my sinful departings from my Saviour Wretched man how have I forsaken my first love cast off my former zeal and by my sinful Apostacie quenched yea griev'd the Spirit of my God So that whereas before I did delight in his serviâ—e I now shame and fear to come into his presence whereas before his Spirit did enlarge my heart with comforts now my sin doth fill my soul with horrors Oh what shall I do I have abused the mercy of my God despised his love profan'd his holiness and offended his Majesty And what hope of pardon from an abused mercy What hope of favor from a despised love What hope of Communion with a profan'd Holiness What hope of acceptance with an offended Majesty These the Words of Complaint And now to set open a safe Harbor for the humble and penitent not to set up a vain shelter for the profane and presumptuous Observe The Grounds of Comfort 1. The immutability of Gods love The grace and love of God as the Agent is not founded upon any motives or reasons in man as the Object as if merit or worth in man did either beget or continue favor or love in God No He justifies us when ungodly Rom. 4.5 Rom. 5.10 Eph. 2.6 Rom. 3.24 He reconciles us when enemies He quickens us when dead And therefore needs must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Jesus Christ Now if when enemies by wicked works we were reconciled by the death of Christ if when dead in trespasses and sins we were quickened by the Spirit of Grace how much more being reconciled being quickened shall our persons be accepted our sins pardon'd and our falls repair'd So that as by the operation of his Spirit we are regenerated so by the power of the same Spirit we shall be restored The love wherewith God loveth us in Christ it
able to save unto the uttermost all those that come unto God by him Let thy Conscience then O dejected Penitent object the hainousness of thy sins and raise them to the greatest height by all aggravating circumstances as being committed against the dictate of reason and the light of knowledge as being reiterated again and again after solemn resolutions and the gracious enlightenings of the Spirit here thou being truly sensible of thy sin mayst not despair of mercy seeing Christ is not only able Heb 2.17 but also willing to save those who come unto God by him Rev. 12.10 even unto the utmost of what their Consciences can accuse or Satans malice aggravate The Rules of Direction 1. Raise thy faith and this by a frequent meditation upon the promises of grace and life By which meditation the soul shall the better suck out the sweetness and digest the nourishment of Gods mercy and truth And because Pattern prevails above Precept take this Instance for thy imitation Suppose thou fixest thine eye and thoughts upon that blessed truth and comfortable Text of S. Paul's This is a faithful saying 1 Tim. 1.15 and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Upon this let thy soul dwell a while by serious meditation and in these or the like expostulating thoughts let thy faith gather strength and renew its vigor How Jesus Christ came into the world to save sinners What was this the very end and purpose of Christs coming in the flesh and suffering on the Cross that he might bring men sinful men to salvation O divine Cordial to an afflicted soul O sweet comfort to a penitent Sinner I am convinc'd the words are gracious but how shall I be assured the saying is true Why it is the Word of God and shall I then distrust its truth Vain heart be not so deceitful it is a faithful saying this a saying as firm as God is holy as true as Truth it self But what right have I I so vile a Wretch to so divine a Truth Why my right lies in Gods mercy which here extends to all That Jesus Christ came into the world to save sinners it is a saying worthy of all men to be received Of all men sure then in that all I am included my particular is involv'd in this general Ps 78.41 Isa 59.1 for who shall limit the Holy one of Israel Ay but will God have respect to so hainous a sinner Have not my grievous sins made me unworthy of so gracious mercy Jam. 2 13. Yes unworthy but not uncapable It is the glory of Gods mercy to forgive sins the greater then my sins the greater his glory in their forgiveness Though then I be the chief of sinners I will rely upon my God in my Jesus for his chief of mercies and so resolve to apply the truth and comfort of this Evangelical doctrine delivered by the Apostle that this is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Thus in thy greatest dejections endevour to raise thy faith by meditation on the Promises to the greatness of thy sins opposing the riches of Gods mercy to the horror of thy guilt the fulness of Christs merits both unmeasurably infinite and gracious And as the skill of a Physician is the more eminent in curing a dangerous sickness Rom. 5.20 so is the goodness of Gods mercy more glorious in pardoning and the power of his grace more evident in healing hamous sins Bonitas invicta non vincitur infinita misericordia non finitur Gods invincible goodness is not by sin conquered nor his boundless mercy by guilt limited And therefore may he alone despair of pardon who can be more wicked then God is gracious And as for the merit of Christ it is a superabundant merit Though the purity of all the Heavenly Host is not able to wipe off the stain nor their death sufficient to expiate the guilt of the least transgression Joh. 1 29. 1 Joh. 1.7 2.2 yet is the least drop of the blood of the Son of God an expiatory sacrifice for the whole World how much more then shall these his streams of blood be sufficient in their fulness of merit for the most hainous sins of a relapsed Saint There may be then some disease of body which is opprobriū medicorū past the Physicians skil to cure but no wound no distemper of soul can pose or puzzle the mercy of God or merits of Christ to heal We cannot then dishonor Christ more then to distrust his grace and love to undervalue his merits and blood Joh. 15.13 Rom. 5.8 especially he having given so great a testimony of his love by his death and made so firm a Conveyance of the merits of his death in his promises yea and vouchsafed so sure a seal of those promises and of that merit in his Sacraments Be it so then O thou dejected and afflicted soul be it so that thy troubled Conscience does rage as the sea with uncessant accusations be it so that sin and hell besiege thee round with the bitter terrors of everlasting death and that now the waves and surges of temptations swell and overflow thee yet shalt thou not faint not sink not perish 1 Pet. 1.5 whilst the Son of God supports thee through faith in his merits a faith fixt upon the promises of grace and life in which promises thou mayst behold thy sins thy hainous sins thy mountain-sins swallowed up in the Sea of his blood yea thou mayst behold thy guilt thy horrid guilt long since cancell'd on Golgotha Col. 2.14 and expiated by the death of thy Redeemer 2. Renew thy Repentance and this in a deep contrition of heart and sincere humiliation of soul There being no flying from God but by flying to him no flying from his wrath but by flying to his mercy for which we have the comfort and encouragement of a gracious Advocate of a perfect Mediator 1 Joh. 2 1. 1 Tim. 2.5 Christ Jesus blessed for ever This of Contrition and Humiliation is that God calls for from revolting Judah Joel 2.12 and which he requires of all backsliding children even that they turn unto him with all their heart with fasting weeping and mourning Sighs and tears they are the Penitents best oratory for so saith David Ps 6.8 The Lord hath heard the voice of my weeping Know then O thou afflicted soul though thy relapses into sin may hide Gods countenance yet upon repentance renewed they shall not banish thee from his presence though they beget a strangeness for a time yet shall they not beget a parting for ever And so however Satan aggravating thy sin may cloud the Joy yet shall he not take away the God of thy salvation Now to further thy raising thy faith and renewing thy repentance look upon the
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
and salvation Rom. 8 33. oh how will it at once raise the mind with wonder and fill the soul with comfort and this in beholding how in every link in every mysterie Mercy and truth do meet together Ps 85.10 righteousness and peace do kiss each other O thou afflicted soul how will it strengthen thy faith and thereby confirm thy peace yea enlarge thy joy To behold Christ seal'd by the Father to the office of Mediation Joh. 6.27 1 Tim. 2.5 Luk. 4.18 1 Tim. 3.16 and anointed by the Spirit to the work of Redemption which Redemption he hath perfected by his Passion declared sufficient by his Resurrection and applies as effectual unto his Church in his Intercession So that S. Paul makes it his confident challenge to all in heaven in earth and hell saying Who shall lay any thing to the charge of Gods elect Rom. 8.33 34. Magnificentissima conclusio Bez. in loc it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 2. Humbly applying the Promises of life In this exercise of faith O distressed soul thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire for that as fire by burning Mat. 3.11 so grace by exercising it further enlarges and spreads it self Thus Charity is increased by loving Patience by bearing Mercy by compassionating and Faith it self by believing The best exercise of Faith then is in application of the Promises and the best application of the Promises is in the supplication of Prayer when in a devout fervor we urge God with the truth of his Word and cast our selves upon him in his free grace for the performance of his Promise which as it is made so is it made good in Christ Jesus unto the faithful 2 Cor. 1 20. 3. The Grounds of Comfort as to a distrust of the sincerity of Repentance 1. A man may be truly sanctified and so through the power of grace in the work of the Spirit a sincere Penitent notwithstanding the reliques of sin to hinder his progress in holiness This we have made good by the example of S. Paul who in an high accent of sorrow and a full confession of guilt complains of a body of sin a law in his members and a being brought into captivity to that law of sin Rom. 7.23 24. which sin though it rules not as a King it hath no willing and ready obedience yet it sometimes bears sway as a Rebel and prevails upon the soul so that with the Apostle the good which he would v 15 19. that he does not and the evil which he would not that he does And this S. Paul speaks of himself not as personating the unregenerate estate which many do imagine but as engaged in the spiritual warfare as S. Augustine hath determined For observe S Aug lib. retr v. 18. v. 22. v. 25. to will saith the Apostle is present with me and what is it not the Spirit of grace that thus sanctifies the will Again I delight in the law of God after the inward man this the voice and the practice too sure of a man regenerate Again With my mind I my self serve the law of God Here the Apostle is certainly either a Saint or an Hypocrite Wherefore then from the example presented it is evident a man may be truly sanctified and so through the power of grace a sincere Penitent notwithstanding the reliques of sin which hinder his progress in holiness 2. The more stirring motions and prevailing power of corruptions is not always from the greater impiety but oftentimes from the fitter opportunity to sin Know then O thou afflicted soul though opportunity doth not beget yet it is worth thy enquiry whether it doth not help to bring forth thy sins of infirmity It may be thou art apt to be more angry and passionate then formerly but is it because thou hast less meekness or more provocation It may be thou findest unclean affections more defiling then formerly but is' t because thou hast less chastity or more temptation It may be thou feel'st more grudgings of impatience and distrust then formerly but is it because thou hast less faith or more affliction Mat. 26.35 compar d with v. 56. 2 King 8.12 13 No man knows what corruptions are in him till he be tempted and that occasion and opportunity by an unhappy midwifery bring them forth Besides the difference of thy condition in the world may have made a difference of estate in thy soul Thou art now it may be at ease and rest and if so know the Birds appear in a calm which hid themselves in the tempest Active imployments yea Deut. 32 15. Jer. 48 11. and an afflicted condition in the world silence and still many corruptions which when we are at ease then they appear and shew themselves not that lust hath then more more life but more advantage not more strength but fitter opportunity 3. Thy sight of sin is from more light of Grace Rom 7 7.8 9. Eph 4. â—8 1 Coâ— 6 11. Rev. 3.17.18 and thy sense of sin from more life of the Spirit Oh how many lustings and sinful corruptions are there which the soul till exercised in the ways of holiness takes no notice or knowledge of So that thy corruptions increased in their number at which thou art so much dismaied do not necessarily argue that thou hast formerly less iniquity but rather that thou art now able to make a more clear and full discovery of thine iniquity which discovery of sin is a good argument to proâ—e the growth of grace For as the dust and atomes in the air are not discern'd till the Suns beams present them to the eye so the lusts and corrupt affections of the heart they are not seen till the Beams of divine light do make their discovery to the soul The Rules of Direction 1. Apprehend aright what is the proper sign of a sincere Repentance even the hatred and detestation of sin accompanied with a striving and contending against sin which contention is to be continued weakening sin in its power till we mortifie it in its motions It is not then the not committing of sin which is in it self the proper sign of a sincere repentance For what were this but to send us to the Wilderness or the Cloyster for the only Penitents yea and not find them there neither seeing the sad experiences of the Godly do sufficiently witness that sins of infirmity and of daily incursion as Tertullian calls them they do too too often surprise the best of Saints Peccata quotidianae incursionis Tert. 1 Joh. 1.8 Ps 18.23 Heb. 12.1 and that in the best of duties Yea there is in most if not in all some particular sin of nature which by special appropriation we may with David call
our iniquity and with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which doth so easily beset us Ay! not only facilè but also undique it besets us not only easily but also on every part in every place in every imployment yea it doth not more easily then closely beset us with which sin some of the most eminent of Gods Saints have had a continued contest even to the end of their lives Here then O thou afflicted soul know this shall speak the sincerity of thy repentance Rom. 6 12.14 7.24 25. if from an hatred of sin and a striving against sin thou find'st it weakened in its power though not quite rooted out in its being thou retaining an irreconcileable enmity against sin in judgment and will in affection and resolution in endeavour and humiliation making good thy contest till Christ send forth judgment unto victory Mat. 12.20 either by a spiritual mortification or a temporal dissolution 2. Distrusting the sincerity of thy Repentance apply thy self to those duties which do assuredly evidence our Repentance to be sincere even confession of sin contrition of heart accompanied with fasting and prayer and confirm'd by an amendment of life Which amendment of life cannot presently arrive at a perfection of holiness but does Phil. 3 2. Ps 84.7 2 Pet. 3.8 Obj. affectu conatu in desire and endeavour tend towards perfection Here thou wilt say Ay! Contrition of heart that were a good testimony indeed to assure the sincerity of my repentance Could I lie down in sorrow and with floods of tears bewail my transgressions I should be much satisfied in this gracious evidence of being a sincere Penitent But alas I find my sin is increased but not my sorrow I would fain weep but cannot I have the Prophets wish indeed Oh that my head were waters Jer 9.1 and mine eyes a fountain of tears But oh mine hard heart it will not relent it will not melt in sorrows of contrition Answ Strike the Rock with Moses rod Answ Exod 17.5 6. the Curse of the Law upon thy guilt of sin happily this will make the waters gush out if not wound thy heart with Christs spear the meditation of his Passion in his sufferings for thy sins happily this may pierce deeper and fetch out blood and water both secret languishments and floods of tears To thy devout meditations join humble supplications imploring Gods Spirit to work upon thy spirit and the Searcher of hearts to fashion and frame thy heart to become a Sacrifice of penitence made acceptable through the blood of Jesus Ps 51.17 And now if after all this thy dryness continues know it doth arise either from the natural constitution of thy bodily temper or some present indisposition of thy clouded mind If it be the former as with many it is know thou mayst break thine heart in sorrows of contrition and yet not melt thy sorrows into tears of compunction If the latter no doubt in time the cloud will dissolve into a shower and by how much the waters are the more kept in by so much the more will the streams flow forth when the flood-gates are open In the mean time take notice that the Close-Mourners we count deepest in the sorrow though least to be seen Indeed to be grieved because we do not grieve to mourn secretly because we cannot mourn sufficiently is the sincerest of contrition Again observe It is not our tears but Christs blood which expiates the guilt 1 Joh. 1.7 and cleanseth the filth of our iniquities And therefore what is wanting in tears make thou up with sighs what is wanting in sensible contrition make up with an irreconcileable indignation and that devout indignation heightned to an holy revenge in mortifying thy lusts 2 Cor. 7.11 which holy revenge the Apostle gives us as the full height of a sincere Repentance CHAP. VI. The Souls Conflict from the sense of Barrenness in holy Duties Ps 119.32 Cant 1.4 Joh 3.8 THe actual assistance of Gods Spirit is more powerfully more sensibly quickening at one time then at another The Spirit bloweth where and when it listeth as where and in what place so when and at what time yea how and in what manner it listeth The same sanctified soul is sometimes enlarg'd and sometimes straitned sometimes rais'd and sometimes dejected sometimes lively and active Joh. 5 35. Mat. 12.20 sometimes heavy and flat sometimes as a burning lamp and sometimes as smoaking flax As fire though it be of an active nature yet in green and wet wood it will need continual blowing Thus Grace also though it be of an operative quality yet in a damp heart and indisposed soul it will need its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s exciting its stirring up 2 Tim. 1.6 So that to habitual grace infused there must be inciting grace to awaken and assisting grace to enable otherwise the heart and soul of the devoutest Saint will be heavy and dull drowsie and dead Cant. 5 2. unapt and unable for holy duties and spiritual enlargements The womb then of all holy duties is Grace inherent but the Midwife to bring them forth yea the Nurse to bring them up is Grace assistant Wherefore that God oft-times leaving his Saints to themselves withholds his assistance it is for the Trial of their grace as the Mother setting down the Child to go withdraws her hand it is for the Trial of its strength Thus God he oftentimes withholds his assisting he does not withdraw his inherent grace He does not take away what he hath infused by regenerating but what he was wont to give by assisting Hence it is though when the Cloud of divine presence fills the Tabernacle of the heart Num. 40.34 35 Cant. 2.4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 3. de incomp Dei nat then the soul hath its sweet converses with God the soul becomes exercised with heavenly contemplations yet this lasts not always sometimes the Cloud is taken up the divine power and presence is withheld and then the Eagles wings are flagg'd the souls devotion is clogg'd with the weight of earthly and carnal affections And in this damp of Devotion hear the words of Complaint The Words of Complaint Oh the deadness of mine heart and the dryness of my devotion Whereas Gods worship should be my delight and an heavenly communion mine happy contentment ah when I come unto God it is with unwillingness and when I stay it is with wearisomness My Contritions of Repentance should melt in tears but alas mine eyes are dry and mine heart hard My Prayers should have their fervor of devotion in an humble confidence of faith and sweet enlargement of love but alas my spirits are chill'd mine heart is straitned mine whole man distemper'd and discomposed My Services are neither so frequent in their act nor so vigorous in their activity What I do is from a compulsory judgment of conscience as a task rather then
not but in due time thy heart thus melted like wax when softened or metals dissolv d shall become pliable and yielding to some new impressions of grace and gracious formings of the Spirit to an enlarging thy delight and quickening thy zeal in the duties of holiness 2. Consult the judgment of some faithful Minister as thy spiritual Guide for the better ordering thy duties of devotion For as there are some who careless of offending God rob him of his due through unseasonable recreations unnecessary imployments or needless ease willing to admit any excuse to stop the mouth of conscience in theâ—r neglect of their daily devotions So again others there are who very tender of offending God become much disquieted in conscience and afflicted in mind because they are taken off from the frequencie and cool'd in the fervor of their religious performances though it be by the urgencie of their lawful imployments the change of their worldly condition the sickliness of their bodily temper or some other just consideration and warrantable avocation Yeâ— some there are Coâ— 2.18.23 whom Superstition hath made prodigal of Devotion such Devotion as Fancy not Faith Humane opinion not Divine institution hath prescrib'd and warranted and therefore do such persons entangle themselves in their own nets disquiet themselves with their own inventions engaging themselves in such rules and forms such methods and performances as their present estate and condition will not admit Wherefore for the case of thy Conscience and the improvement of thy Devotions consult some Spiritual Guide to assist thee in the better regulating thy duties of Holiness Mal. â—â— Heb. 13.17 3. Beware of a misguided Zeal it being that whereby Satan through his subtlety hath prevail'd upon the consciences of many religious dispositions to involve them in a maze of perplexities By this misguided Zeal Satan prompts many to a tyring and a wearying themselves with duties secretly perswading them that all time is lost which is not religiously imploy'd and thereby how have many wasted their estates impair'd their health neglected their callings and even ruin'd their families carried away with this misguided zeal of being still religiously imploy'd But what Can a man be too religious Yes in the outward action not in the inward affection A man may give alms to his undoing yet never be undone with charity he may fast to his famishing yet never hurt his soul with devotion But what is it not a Paradox think you that Satan should prompt men to be religious that the Devil should spur a man on to fastings to watchings to Sermons c. Yes know even in the zealous and unadvised prosecution and performance of these holy duties 2 Cor. 11.14 there may be much of Satan transformed into an Angel of light and especially when those duties of piety are inconsistent with the duties of charity or of justice To instance in some particulars When watchings and fastings destroy the body though rightly ordered they are holy duties yet thus disordered as they are not profitable to the soul so nor are they acceptable to God who saith Mat. 12.7 I will have mercy and not sacrifice As then to be immoderately indulgent to nature is sluggish and prophane so to be immoderately oppressing nature is merciless and cruel Again to run after Sermons and daily to post from one side of the Country to another as the manner of some is to godly meetings as they call them in the mean time to have the Calling neglected and the Family pin'd this is so far from godliness that the Apostle brands it with worse then Heathenism He who provideth not for his own family 1 Tim 5.8 is worse then an Infidel One instance more It is a temptation of Satan and a snare to the soul for a servant to rob his master of that time he justly owes his service and in a blind zeal to bestow it upon Gods worship This is to sacrifice unto God a Lamb that is stolne to offer what is not our own a thing God is so far from accepting that he hates it We must not then cause the duties of the First Table to make a breach upon the duties of the Second our duty to God must not thwart or suppress our duty to our neighbor Though Communion with God be the Souls delight and so Closet-devotions the sweetest services yet as a part of self-denial we must with Moses quit the Mount when God hath work for us in the Valley Mar. 7.11 And therefore the Jewish Corban is no Christian plea Piety and Charity may yea must consist together like the two wings of the Eagle Isa 40 31. with both together not one alone we take our flight to heaven 4. Let thy Piety be regulated by Prudence and Discretion become Tutress to Devotion What is the reason we see so many Monsters in Religion Is it not because Zeal brings forth before Knowledge hath form'd the conception Ps 112.5 A good man says David will order his affairs much more his duties of holiness with discretion Eph. 1.17 18. Phil 19.10 Col. 1.9 10. And S. Paul is very careful in the behalf of his Ephesians Philippians Colossians c. that God would give them knowledg and judgment and wisdom and a spiritual understanding and all to this end that they might walk worthy of the Lord unto all well-pleasing so approving those things that are excellent as that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove those things that are different Now in the exercise of our Christian prudence as to the duties of holiness a respect is to be had to the temper of body to the quality of condition to the opportunity of time to the benefit of means and the like Knowing this that where much is given much shall be required And again Luk â—2 48. 2 Cor. 8 1â— God accepts according to that a man hath not according to that he hath not They whose birth breeding and estates have freed them from what is servile God requires of them more expence of time in his service Devotion must be their trade and their Closet their shop where freed from the drudgery of the World Isa 55.1 Rev. 3.18 they are to traffique for Heaven and so hold a more frequent commerce with the Angels Further a respect is to be had to extraordinary occasions that we do something all of us according to our ability in an extraordinary service whether it be under private afflictions or publick calamities particular disquiets or general distresses At such times Act. 12.5 Esth 4.16 Prayer without ceasing then fastings and watchings and what other holy duties may be most suitable to the occasion and consistent with our condition will be all seasonable and requisite in their performance Further yet it will be a part of our Christian prudence to observe that excess in the outward duties of Religion is the right-hand error less danger there is in pinching then in pampering
the flesh less danger and damage in overworking then in too much indulging the outward man For where one man sails his course of piety with too full a gale of zeal an hundred lie becalm'd with lukewarmness Rev. 3.16 In the Close Beware of attributing to duties what is proper to Christ A chief reason doubtless though little notice be taken of it a chief reason it is of dryness and barrenness in holy performances that we have an overprising opinion an overvaluing esteem of them For the softning and melting the raising and enlarging the comforting and reviving the heart Ps 11â— 32 Isa 57 18. 2 Cor. 1.3 Ps 34 15. these are all the works of Christ and his Spirit not to be attain'd by labour and toil but by humility and faith Hear David The eyes of the Lord are upon the righteous and his ears are open unto their cry First Gods eyes are upon their persons and then his ears are open unto their prayers It is not the duty we perform but the promise Christ gives or rather Christ in the Promise which brings rest to the soul And he vouchsafe thee O thou afflicted soul a gracious portion of this spiritual rest as a pledg and earnest of that full inheritance even rest eternal Amen CHAP. VII The Souls Conflict from the misapprehension of Gods withdrawing the Comforts of his gracious presence SUch is the deceitfulness of mans heart and the subtlety of Satans suggestions that many there are who forsake God yet think they have him and many that have him yet think themselves forsaken of him Many are so enlighten'd that they come near to the Kingdom of Heaven which yet are cast down to Hell Again many there are so dejected as to come nigh to Hell which yet are received to Heaven The discomforts of the faithful through their frailty do cause their great dejection Isa 49 14 Isa 14.12 13. but the enlightenings of the wicked through their pride make for their greater condemnation Such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding craft and cunning of Satan Eph. 6.11 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his arts and methods of temptations made the more expert by many thousand years experience such I say is Satans art and cunning that he suits his suggestions to our affections and tempers his temptations to our dispositions And therefore the va n Enthusiast who prides himself in his fancied converses with God and conceiteâ— raptures of his spirit him Satan heightens in his presumption But the afflicted Saint from whom God hath hid his face and withdrawn the comforts of his gracious presence him Satan presseth down in his dejections He heightens the Enthusiast in his presumption by feeding his fancy with renewed delusions of false joys and the imagined ravishments of Gods love Again he depresseth the afflicted Saint in his dejection by filling his heart with renewed jealousies of false fears and imagined terrors of Gods wrath Thus there is none more near or dear unto man then himself yet none more a stranger more an enemy For what man is he that can fadom the depth Jer 17 9. and so know the deceitfulness of his own heart Again what man is he that doth not cause the wounds and destroy the comforts of his own soul by diffidence impatience throwing off the healing balm and casting away the reviving cordials of grace and mercy Ps 143 9. So that well might S. Bernard cry out in a devout gloss upon the Psalmists text Libera me Domine ab inimico meo id est à me ipso Deliver me O Lord from mine enemy that is from my self See this true in the afflicted Saint dejected in soul distressed in conscience deep in desertions Oh! how doth his soul become cruel to it self refusing to be comforted With him Mourning observes no method but his full sorrow poures out its Complaints as a bottle doth its liquor in sudden and disordered eruptions rather thâ—n effusions Thus then complains the languishing Soul The Words of Complaint Oh! what a misery is it to have been happy The thoughts of those comforts I once felt sharpen the sense of those sorrows I now feel Time was when from the Mount Nebo of Divine Contemplation I could by the Perspective of Faith take a view of the Heavenly Canaan in the riches pleasure and glory of it But now my belly cleaveth unto the dust I lie down in the valley and shadow of death clouds of darkness cover me and the light of all heavenly comforts is hid from mine eyes Those holy duties Ordinances and Promises which have been as honey sweet to my soul at once feeding and delighting mine inward man they are all become bitterness and barrenness anguish and distress misery and mourning Oh what were those quickening beams from the Sun of Righteousness those refreshing those ravishing delights in communion with God through Christ Alas O my soul those blessed delights were but pleasant dreams and now thy fancied Paradise is become a real Wilderness And oh how do I wander and weary my self in a maze of perplexities the bitter waters of Marah flowing in upon my soul and the fiery Serpents of hellish fears stinging my Conscience All my streams of Comfort are turn'd into floods of Sorrow and oh that I could drown my sorrow in tears But my misery is beyond moans my grief beyond tears yea my torments beyond death For I have lost that treasure those joys that bliss which I would willingly redeem with the loss of life O sweet and joyful presence O sad and dreadful absence of my Jesus and oh the filthy lusts of my foul heart which have made him quit his lodging and be gone and with him all peace all comfort all joy all life all bliss are fled from my soul Woe is me that I should receive mercy to make miserable once enjoy a Saviour and after cast him off to the loss of all salvation yea to the heightning the horror of my condemnation Oh he came in love and he is gone in anger and woe is me I not only lose his favor but also bear his displeasure He is gone and I fear never oh this this the deep wound more deadly then death it self He is gone and I fear never to return more In his favor is life and therefore when he hides his face in wrath needs must my soul be in death Oh! my spirits waste my strength faints my flesh consumes mine whole man languisheth yea my stroke is heavier then my groans my sorrow more bitter then my complaints so that with Job My soul is weary of my life and yet though my life be full of torment death is full of terror lest be everlastingly shut out from Gods presence Oh Eternity Eternity how does this gulf swallow up my soul how does this weight more heavy then a mountain press down my drooping heart and crush my fainting spirits yet whilst there is life there is hope though my
passions does this distemper work in the whole man Wherefore seeing it is no Natural cause that can calm the soul nor any Spiritual remedy that shall cure the body they must be join'd together the Physitian for the body and the Minister for the soul and Gods blessing for both Which blessing he vouchsafe through Jesus Christ Amen CHAP. VIII The Souls Conflict from the misinterpretation of the order of Gods Providence in the Tribulations of the Godly and the Prosperity of the Wicked TEmporal afflictions when sanctified by grace they become the spiritual physick of the soul which though administred by the no less tender then skilful hand of Providence how do we vain and foolish Patients how do we embitter our condition by chewing the pills we should swallow We mingle our passions with our crosses and through impatience struggle with our yoke thereby making our burden the more heavy our afflictions the more grievous whereas did we by a divine art poise the burden we bear by casting one part upon God as to support and deliverance Ps 55.22 1 Pet. 5.6 7. and taking the other part upon our selves as to duty and obedience the weight of our present Cross would be the less and of our future Crown the greater But now amidst the many troubles of anxious thoughts and various temptations nothing more afflicts yea endangers the soul then the murmuring discontents of an envious impatience beholding perjury and murder violence and oppression made as steps to mount the throne whilst innocencie and integrity faith and truth are trampled in the dust Job who so bitterly complains of the arrows of God Job 6.4 ch 21.6 7 c. was deeply wounded with this dart of Satan this murmuring impatience of afflicted souls in an envious discontent griev'd that iniquity prospers in their enemies whâ—lst innocencie suffers in themselves But that we may calm this bosom-tempest and still this secret murmur we will give answer to the Souls Complaint whilst buffeted by Satan in this Spiritual conflict The Words of Complaint Oh the deep infidelity of my false heart and diffident impatiencie of my troubled soul wounding my Conscience and grieving my Spirit with a secret muttering yea sometimes an open complaint against God in the order of his providence Whilst I behold the prosperity of the wicked and the tribulations of the godly Babylon sit as a Queen and Jerusalem lie in the dust yea whilst I see Religion supprest with Violence Truth blasphemed by Heresie and Piety smother'd with Contempt and on the contrary I see Profaneness exalted Sacriledge magnified and Injustice prosper Upon these thoughts oh how does Satan suggest to my troubled mind and discontented soul no less then blasphemy either against Gods omniscience or against his justice Against his omniscience denying that all-seeing eye of his providence as if the world were govern'd blindfold and ready I am to say with those the Psalmist speaks of Ps 73.11 Doth God know and is there knowledge in the most High If this cloud be dispell'd this temptation repulst Satan he renews his assault and my affliction by blasphemous thoughts against Gods justice as if he regarded not the sufferings of the good notwithstanding their innocencie he continuing his blessings upon the evil notwithstanding their iniquity Mal. 3.14 So that I am ready to say with those profane persons and distrustful souls It is vain to serve God and what profit is it that we keep his ordinances Oh! these these thoughts of Atheism and infidelity of envy and impatience I find by sinful and sad experience they are a smoky vapor ascending from the infernal pit which clouds the judgment of my mind damps the comfort of my soul choaks the life of grace and even drives away the Spirit of my God 1. The Grounds of Comfort as to the Tribulattons of the Godly Job 5.6 1. The order of Gods providence Affliction cometh not forth of the dust neither doth trouble spring out of the ground it is not a thing that happens by chance but is ordered by providence Which providence of God as it is general over all the Creatures so is it special over all his Children in which special providence of his it is that as he afflicts in mercy and truth so he saves in wisdom and power 1. He afflicts in mercy and truth God it is that afflicts Men that injure or oppress Isa 10.5 are but his Instruments to chastise by his providence ordering their rage for the trial of the faithful their malice for the correction of his children Thus Deliver my soul says David deliver my soul from the wicked which is thy sword Ps 17.13 14. from the men which are thy hand O Lord. The wicked who persecute are Gods sword with which he wounds his hand with which he strikes Job 2.7 ch 19.2 Thus Job when Satan himself had smote him yet we hear his complaint Have pitty upon me have pitty upon me O my friends for the hand of the Lord hath touched me Thus God it is that afflicts and that in mercy God we say he hath paternum animum as well as maternum affectum his love is fatherly for care as well as motherly for tenderness As a Father then he will sometimes humble his children by afflictions sustaining them with his hand not as a mother still indulge them in delights cockering them on his knee And as he afflicts in mercy so in truth Hear David's acknowledgment unto God saying I know Ps 119.73 O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Wherefore it 's well said that all the troubles and distresses which befall the faithful though amarae sagittae yet ex dulci manu Dei though bitter arrows yet from the sweet hand of God whose special providence over his children is such that he afflicts them even in mercy and in truth 2. He saves them too in wisdom and in power his wisdom ordering the means and his power effecting the work of their salvation notwithstanding all difficulties and seeming impossibilities of their deliverance all secondary causes being linkt together in one chain of Divine providence which the Heathens feigned to be fastened at Jupiters Chair and we Christians believe to be held in Gods hand Isa 41.10 in him is the sole ordering and disposing of them And therefore Fear thou not says God to the true Israel fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness Gods patronage and protection is not like that of men of which Salvian complain'd in his times that Hac lege defendunt miseros Salv. de gub Dei l. 3. ut miseriores faciant defendendo Upon this account they defend the miserable that they may make them the more miserable by defending them like the thorny bush to which
is the mind distracted with contrary opinions still restless and uncertain Whereas if the judgment be cleer the purposes will be resolute Dâ—â— 3.17 18. and where the purposes are resolute there the soul is at rest Ps 112.7 If then we would not change in these times of Changes then fix we upon him who is unchangeable For as Quicksilver so is the heart and soul of man still moving rolling and unsetled Jam. 1.6 till a spirit of constancie in the faith from God does fix and fasten it Men unsetled in faith will be unquiet in their thoughts and therefore keep faith Act. 24.16 but with a good conscience too that of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conscience void of offence toward God and toward men For where the Conscience is not pure it cannot be pacified It is as proper for sin to raise doubts and fears as for rotten flesh to breed worms Jon. 1 11 12. or a corrupt sink to send forth noisom vapors Yea sure I am the storm will not be laid whilst Jonah is in the ship nor the troubles of conscience ceased whilst guilt is in the soul Beware then above all things that thou yield not to sins commission to avoid the trouble of Satans temptation For what were this but to sink the ship to avoid the storm or to yield the Fort because of hard duty Jam. 4 7. 2. Resist Satan and let thy resistance be arm'd with fortitude fortified with constancie and constant in obedience To strengthen thy fortitude take in by faith the might wisdom goodness mercy truth and faithfulness of thy God take in by faith the power merits victory and triumph the passion resurrection and ascension of thy Jesus Thus thus strengthen thy fortitude And to fortifie thy constancie Rev. 2.10 2 Tim. 7 8. see the Crown to him that overcometh see the reward of life blessedness and glory to him who is faithful unto death That Satan is restless let that make thee watchful that he is malicious let that make thee resolute and as he renews his assaults with rage and subtiety so do thou renew thy prayers with fervor and importunity and fear not but that as Christ hath overcome Satan for thee so he will also overcome Satan in thee Rom. 8.37 and by a communion with him in his victory and triumph make thee more then conqueror through him that loved thee Thus art thou fortified in thy Constancie But thou must be also constant in thine obedience knowing this that we stand obliged to the performance of holy duties though God should never vouchsafe us the enlargements of divine comforts The gracious manifestations of Gods love they are the priviledge of some devout souls not the propriety of every sincere heart Isa 50.10 they are Gods bounty not mans right and therefore to be disposed of in a free act of goodness as to the gift and measure and in a fit order of wisdom as to the time and manner of bestowing Do we then our duties of obedience Ps 27 14. Joh. 5.2 c. Mal. 3.1 and in those holy duties wait upon God for his enlargements of comfort Lie still O thou distressed soul lie still at the Pool of Bethesda attend God in his Ordinances the Angel of the Covenant will descend yea he is descended the waters are troubled And know then it is his method first to trouble and then to cure first to afflict and then to comfort on purpose to make us prize the grace whereby we are comforted and cur'd and to hate the sin whereby we become troubled and afflicted Thus in all the tedious toil of our continued temptations resist we Satan having that resistance arm'd with fortitude fortified with constancie and constant in obedience 3. Stay thy self upon some promise of thy God And if thou search the sacred treasury of the holy Scriptures there is no Affliction which thou mayst not suit with a Promise which Promise do thou convert into prayer and press God in an humble importunity for the performance Only remember that though thy prayer be importunate yet thy soul be not impatient let Davids practice be thy pattern and his success thine encouragement We hear him complain how he is weary with his groaning and his soul even fainting in him with long waiting for his God My soul is sore vexed Ps 6.3.6 but thou O Lord how long O divine Aposiopesis At once he breathes and stops that breath he complains and checks that complaint his desires are hot which yet he gently cools with the awfulness of Gods majesty and silently reproves his own haste not Gods delay his own rashness not Gods forgetfulness And see the event of his devout prayer accompanied with an humble reverence The Lord hears the voice of his weeping and graciously grants his supplication v. 8 9. Such is Gods wisdom and goodness that he does but delay to grant till it be a fit time to give Nazarat 2. adv Euuoâ— So that with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks it is a mercy to hold back his mercies and a favor to defer his loving kindness for that hereby the faithful become the better fitted to receive his blessings and to keep them their hands more pure their hearts more thankful that being the more thankfully received which is the more difficultly obtained and that the more diligently kept which is the more thankfully receiv'd Wherefore O thou languishing and distressed soul who stayest thy self upon the promises of thy God made unto thee in Christ as thou convert'st it into prayer so wait for its performance with patience Yea as the Prophet speaks of its vision Though it tarry wait for it Hab. 2.3 S. Aug. med 41. for it will surely come Veniet Redemptor tuus quia bonus est nec tardabit quia pius est Thy Redeemer will come for he is gracious and he will not stay his coming too long for he is holy holy in his faithfulness and truth making good his word his promise upon which he hath caused thee to hope Though for the present then Ps 119.49 such is the violence and continuance of thy temptation that thou hast luctam luctnosam a sorrowful combat yet be constant in thy prayer and patience and through faith in the promise thou shalt have laetam victoriam a joyful conquest Objections answered Obj. 1 Obj. 1. Alas the promises we have in Scripture they are general whereas the promise to Israel of deliverance from Egypt and from Babylon the promise to David of establishing his throne and kingdom and other the promises to the Saints and servants of God in Scripture they were given them in particular And thus if I had some particular promise of deliverance out of my particular distress I could then quiet my soul in a patient waiting for the salvation of my God being assured that if the Laws of Medes and Persians Dan. 6.8 much more
Authores ejusdem opinionis Cathelici consectatoâ—es vero haeretici judicantur â—hsolvuntur Magistri condemnantur discipali Vincent Lyrin Adv. Haeres l. 11. Correcturus erat sententiam suam tanto excel lenitor quanto humilior Aug de Bapt. l. 2. c. 4. That oftentimes the Authors of the same opinion are judged Catholick but their followers Heretical the Masters absolved the Disciples condemned and he gives the instance in St. Cyprian and the Donatists In him Humility and Charity made his Error pardonable in them Pride and Pertinacy made it inexcusable Had the good Father heard the Question as it was afterwards fully discust and cleared St. Augustine undertakes to be his compurgator That he would have corrected his judgment and rectified his opinion being by so much the more excellent by how much he was the more humble To this instance of St. Cyprian Bishop of Carthage adde we an other of St. Hilary Bishop of Poictiers Who is it that does not read his name in the Album or Church Roll of Holy and Orthodox Fathers Yet how doth he again and again write plain Heresie as to the Error of Judgment concerning the indolency of Christs Humane nature He affirms Hilar. in l. 10. de Trin. That Christ had Corpus quidem ad paciendum sed non naturam ad dolendum a Body indeed to suffer but not a nature to grieve And again his stripes and buffettings Afferre quidem ei impetum passionis non tamen dolorem passionis inferre Sic in Psal 53. in Psal 138. his thorns and nails they did bring upon him the force of violence but not the anguish of pain in his Passion Though in this his opinion he was Heretical yet not being admonished not being convinced and so not guilty of being obstinate or pertinacious he is no Heretick whereas on the contrary in a far less Error even this That Christ was wounded in his side with the Spear whilest alive upon the Cross For this Peter the Minorite who at first affirmed it in a predicant zeal to move the Auditors tears but after maintained it in a pertinacious obstinacy to a disturbing the Churches peace Guido Carme lit l. de Haeres Anno 1311. For this I say he was justly censured and condemned by the Council of Vienna for an Heretick To close then St. Augustine is positive and plain Aug. ep 162. ad init That they who defend their opinion though false with no pertinacious animosity but seek the truth in a wary tenderness and cautelous solicitude Corrigi parati cum invenerint being ready to amend their Error when they finde the truth As for such Nequaquam sunt inter Haereticos deputandi They are by no means to be reckoned in the number of Hereticks But now then in the close Seeing Pertinacy formally constitutes the Heretick when is a man said to be pertinacious I answer When being admonished by the Church and convinced by the Word he will yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast his Tenet Aristot Ethic. l. 1. c. 3. keep still to his opinion and rather disturb the Churches peace then acknowledge his own error such a person is in the judgment of St. Paul to be rejected Tit. 3.10 11. that is Excommunicated and cast out of the Church as a man subverted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself as sinning against the Light and Evidence of his own Conscience Thus we have laid open unto you the several particulars of Heresies definition as a pertinacious Error of Judgment in the Fundamental Doctrines of Faith And in this you have the Explication of the first particular The evil foretold as to its quality of nature Heresies There must be also Heresies Quest Here let us enquire what are the means Satan makes use of to draw men to Heresie Answ Answ 1. Pride and pertinacy of spirit 2. Impurity and prophaness of life 3. Envy at some and admiration of others 4. A familiarity with Hereticks and indifferency in Religion 5. An itching curiosity and affectation of Novelties Lastly Covetous desires and ambitious designs 1. Pride and pertinacy of spirit Pride Lucifers sin and fall and the Schollers are of the same temper with their Master all Hereticks of the same resolution with Satan Isa 14.13 ascendam in altum They will up on high they will be above above the Church above the Fathers above Councels above all Antiquity yea and above all Authority Bern. ep 190. As St. Bernard of Abailardus so experience tells us of all Hereticks they are at their Omnes sic ego autem non sic Though the Antients and the Orthodox think and say thus I think and say otherwise they of that minde but I not of their minde This the right genius and proper strain of Heresies Such a Scelerata praesumptio Vincent Lirin c. 42. such a daring and high-towering presumption Lirinensis tells us was in Nestorius who boasted himself the first and onely man who understood Scripture such a pride is common to all Hereticks especially those of the Anabaptists race all Gnosticks for their pretensions of knowledge in Divine Mysteries 1 Tim. 6.3 4 But as St. Paul gives us the resolution If any man consent not to the Doctrine which is according unto Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is puft up with an airy conceit of knowing much yet is empty and vain knowing nothing It is the Hereticks aim to be all Masters in Israel Gamaliels all Preachers all every one a Simon Magus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some great one And this Pride it is that begets Pertinacy Pertinacy that bar upon the Window of the Soul to keep out the light of truth Sicut constantia non sinit hominem depravari sic pertinacia non sinit corrigi Aug. ep 110. Quando animositatem illam viceris qua teneris veritatem tenere poteris qua vinceris Aug. l. 6. c. ult As Constancy in the truth will not suffer a man to be depraved with Error so Pertinacy in error will not suffer a man to be corrected by the truth And therefore St. Austin writing against Julian the Pelagian he thus bespeaks him When thou hast overcome come that pertinacy with which thou art held then thou shalt hold that truth with which thou art overcome Oh how loath are men who have profest errors to come to their retractations Though in this of retracting error they have learned St. Augustine for their pattern They shame to recant errors yet shame not to oppose the truth Oh the Pertinacy of a proud spirit 2. Impurity and prophaneness of life It is the excellent observation of Gregory in his Morals Vt per hoc quoâ— quidam nequitèr vivunt illud peâ—â—ant quod salubriter credunt Greg. Moral l. 25. c. 10. 1 Tim. 1 19. Rom. 1.28 Aug. de Nâ—t grat c. 67. that it oftentimes comes to pass by a dispensation of just Judgment That some men by
knowledge do write to communicate it and by writing to communicate it do improve their knowledge O how much precious truth should we have wanted in the Treasury of the Churches stock especially concerning the great Mystery of the Blessed Trinity and Personal Unity and of the Catholick Church if the Sabellians Photinians Arians Eunomians Nestorians Eutycheans Donatists Novations and the like if these and others ejusdem farinae of the same Leaven if they had not rose up by their oppositions of Heresie and Schism to stir up the Study Prayer Zeal and Argumentations of the Holy Learned and Orthodox Fathers Yea let us look home a while and upon an easie observation we may finde That this benefit and advantage our Church hath gained by the eager contentions of spightful Tongues and perverse Mindes That her holy Form of Doctrine Worship Discipline and Government hath been more fully discussed and more clearly vindicated against all the false Imputations and strongest Arguments of her Schismatical and Heretical opposers So that if God shall please to repair the Churches unity and peace and restore her purity and splendor as that he will do it in his due time you helping forward by your Prayers I nothing doubt and I would not you should distrust If God I say shall please to repair the Churches unity and peace and restore her purity and splendor those stale calumnies and unjust cavils of Bishops being Antichristian our Liturgy the Mass our Litany Conjuring our Doctrine Popish our Ceremonies Superstitious our Temples Idolatrous our Ministers Baal 's Priests these and the like clamors of Error and Ignorance of Malice and Madness These I say If God pleaseth to repair and restore our Church they will become then as odious and hateful as they are now acceptable and useful with the vulgar then as much hist down as now cried up then as vain and insufferable as now unjust and unreasonable But if for the sins of the people God shall unchurch the Nation if for our contempt of the light and truth of his Word Rev. 2 5. he shall remove the Candlestick and deprive us of his Ordinances Such is the full conviction of Errors to a confirming all sober mindes in the Faith that I doubt not to say There are many which hear me this day would rather chuse to die and fall with truth then live and flourish with Heresie This the first particular of our first general part the Apostles fore-arming his Corinthians with constancy in the Faith that they be approved 2. With comfort in their Tryal That being approved they shall be made manifest Manifest on Earth and manifest in Heaven 1. Manifest on Earth The furious Zeal and violent Persecution of Heresie is the Furnace Mal. 3.3 4. wherein God oftentimes purifies the faith and faithful separating the dross from the Gold it is that strong wind which shakes down the rotten boughs and corrupt fruit severing it from the strong and sound it is that overflowing floud which overturns the sandy foundation whilst the rocks stand firm or lastly Matth. 7.25 it is that fan which severs the chaff from the Corn men of light fancies Matth. 3.12 and loose affections from those of solid judgments and established hearts How is it with many mens hearts as with musical instruments They are in good tune and temper whilst the pleasant and fair season of peace and prosperity lasts But as upon change of weather the strings do either slack or break so upon change of times do their resolutions either yeeld or faint But oh Beloved an heart established a spirit resolved a minde stedfast Oh how is it the honor and ornament of our Christian Faith By this it is That the Confessors Graces like Lebanons Spices have the sweeter smell in being bruised and in their tryal of Faith they become as more acceptable Sacrifices of Obedience offered unto God so more choice examples of Holiness manifest and set forth in the Church Had it not been then for the Heresies Schisms and Apostacies of the former ages those antient Fathers Irenaeus Athanasius Hilary Nazianzen Basil Chrysostome Hierome Augustine and others They had not been Stars of so great a magnitude in the Firmament of Christs Church And indeed were it not for the Heresies Schisms and Apostacies of these latter days our Church would not have so much to glory of her Cranmer Tindal Whitaker Whitgift Bancroft Bilson Andrews Hooker and others Men famous in their Generations yea our Jewel would not have had his lustre nor our Laud his praise our Dypticks and Church Records of Learned Worthies yea of Royal Patriots would not be so large so venerable and so glorious These and all other Strenui propugnatores fidei stout Champions of the Churches faith They are by a blessing of God made manifest and observe made manifest not onely in the Orthodoxes love but also in the Hereticks hate it is with them as with St. Augustine whose industry and piety in quelling and extinguishing the Pelagian Heresie Hieron ep 80. St. Hierome thus congratulates telling him That his name was venerable in the City and honorable in the Church as the Founder again of the ancient Faith and Quod signum majoris gloriae est omnes Haeretici detestantur and which was a signal of greater glory all the Heretical did hate him However then black-mouthed malice doth spit calumny upon the whitest innocence yet that encomium St. Paul gives the ancient Heroes Heb. 11.39 the Patriarchs Prophets and Martyrs of old the same we may justly give our Protestant Worthies of late That by Faith they have obtained a good report a name that shall out-live all Heresie and Schism a name precious and honorable in the memory of the faithful Thus they who in their oppositions of Heresie become constant in the Faith they are made manifest on Earth But further 2. Manifest also in Heaven For this then observe The Church on Earth is Militant and therefore the Church in right order is said to be terrible as an army with banners Cant. 6.4 Though in disorder an army with banners becomes terrible to the Church The then I say on Earth is Militant 1 Cor. 15.32 and St. Pauls fighting with Beasts at Ephesus was not a combate more honorable and glorious then that of contending for the Faith Jude 3. against the rage of Heresies This this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certamen illud praeclarum as Beza renders it that good 2 Tim. 4.7 that honorable fight of Faith which hath for its reward a Crown of life Rev. 2.10 or if a Crown of life be the reward of Faith to all the blessed yet then the stout Champions of the Faith shall have some special Jewels in their Crown some particular glory in that blessed life and so being manifest on Earth they are manifest also in Heaven being manifest in the Church Militant for their eminent Grace they shall be manifest also in
2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation For Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Mercy and Blessedness For Argument and Conviction in discovering and refuting Errors in discerning and confirming Truth For Correction and Reformation in what concerns minde and manners the inward and the outward man in thoughts in words and in works And of these three does consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Form of Institution in Righteousness That the Man of God even the Preacher of the Gospel may be perfect yea thorowly furnished unto all good works especially that of his Ministry And needs must the Scriptures be abundantly sufficient for the people if such for the Preacher Acts 20.27 whose office it is to declare unto them the whole Councel of God 2. It s sacred Authority this especially for the proving deciding and determining all Controversies in Doctrines of Faith And therefore to the Law and to the Testimony is the challenge of the Prophet Isa 8.20 from the command of God and they Who speak not according to this Word have no Light of truth and righteousness in them From this full sufficiency and self authority it is That the Word of God is the Canon and Rule of Faith The Canon I say and Rule for seeing we are commanded to prove the doctrines 1 John 4.1 whether they be of truth and try the Spirits whether they are of God and seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove by tryal as the Goldsmith does his Gold by the Touchstone or the Carpenter his work by the Rule if thus prove and try some Touchstone and Rule there must be of tryal and proof Gal. 1.8 and what is this but the Word of God For If any man or an Angel from Heaven preach any other Gospel then that which we the Apostles of the Lord have preached let him be accursed is that dreadful Anathema pronounced by St. Paul And thus the holy Scriptures being the Rule of Faith as a Rule hath its just measure inherent in its self not depending upon the hand of the Artificer so the Scriptures have their infallible truth in themselves not depending upon the judgment of the Church Yet we must know withal that though the Church does not give yet does she declare the authority of the Scriptures and so by â—er testimony with John Baptist points us unto Christ in the infallible truth of his Word 1 Tim. 1.15 Thus that Jesus Christ came into the world to save sinners we come to hear it because the Church doth so teach us but we believe it because the Scriptures so teach the Church And this is right the Apostles determination against Papist and Sectary both Rom. 10.17 That Faith cometh by hearing and hearing by the Word of God We are to hear the Church but the Word of God is the object of our Faith and this the Church proposeth to be believed to be believed upon this ground of Faith Dominus dixit the Lord hath said or Christus mandavit Christ hath commanded it This for the inherent attributes of Gods Word full sufficiency and self authority 2. It s transient operations viz. By a divine light and sacred power 1. It s divine Light the Word like the Sun it carries with it that brightness whereby it enlightens and that influence whereby it quickens the inward man As light it discovers the hidden things of darkness the Souls guilt the hearts deceitfulness Satans subtleties sins enormities As light it distinguisheth betwixt good and evil truth and falshood faith and heresie Yea as a light it guides and directs the whole man Psal 119.105 Thy word is a lamp unto my feet and a lanthorn to my paths a lamp unto my feet for the instructing my minde and ordering my affections and a lanthorn to my paths for the leading my judgment and the directing my conversation 2. It s sacred power either governing what is under its command or subduing what is against its dominion First Governing what is under its command Jam. 2.8 Therefore a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal a soveraign a supream Law regulating the affections restraining the lusts conforming each faculty of the Soul to its self Secondly Subduing what is against its dominion Discomfiting Satan in his assaults 2 Cor. 10.4 5. overthrowing sin in its strong holds breaking down the Bulwarks of the flesh and leading into captivity the corruptions of nature Such such the light and power of the Word through the Spirit as convinceth man of sin in himself humbling him in repentance and withal discovering righteousness in Christ by Faith by Faith to believe and in believing to finde rest unto his Soul However then rational discourses rhetorical flourishes Scholastical disputes may please the fancy raise admiration astonish the minde yet in this is the vigor and life of Religion and Faith to quiet the Conscience and give rest to the Soul the sole property and power of Gods Word This the first particular chiefly considerable in our Saviours instruction the object of our Faith the Word of God in which we have whatsoever hath been commanded of Christ to be taught 2. The means of communicating this object and declaring this word the Ministry of the Church by which we are taught whatsoever Christ hath commanded And therefore saith our Saviour expresly to his Disciples and in them Luke 10.16 to the whole Ministry of his Church he that heareth you heareth me And by this St. John gives us to know the Spirit of Truth from the Spirit of Error 1 John 4.6 even by a conformity to the doctrine of Christs Church He who is of God heareth us In which Church Christ hath given some Apostles some Prophets some Evangelists Eph. 4.11 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and all to this end to preserve the unity of the Faith Where observe to a confutation of the Popes infallibility on the one hand and the factious Enthusiasm on the other the Apostle does not say as doubtless he would had he been of the Jesuites belief that for the preserving of the one Faith Christ had given one Head and so with some Apostles had ordained St. Peter the chief Apostle and with some Pastors had ordained one Universal Pastor to whom all Doctors and Teachers yea all Nations and Languages should repair for the resolutions of Faith and ultimate determinations of the Truth Again the Apostle does not say as doubtless he would had he been of the factious humor that for the work of the Ministry and perfecting the Saints he had ordained as some Pastors and Doctors so distinct from them some gifted Tradesmen some illuminated Mechanicks Who is it
of Mediator that he is the head of the body the Church In this observe three branches of divine mysteries upon which we shall insist by Explication and gather some fruit from each branch by Application The branches of divine mysteries these 1. How Christ is said to be the Head of the Church 2. What the Church is of which he is Head And 3. How the Church of Christ of which he is Head is said to be a Body 1. How Christ is said to be the Head of the Church viz. In thâ—se four particulars 1. The fulness of his perfection 2. The excellency of his glory 3. The lively operations of his Spirit 4. The real communication of his benefits 1. The fulness of his perfection S. Paul writing of the mysteries of Grace Eph. 1.10 tells us of God gathering together in one all things in Christ The Original expresseth it by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierom renders by a recapitulari as a metaphor taken from the manner of Orators whose usual art it is to sum up the chief parts of the whole Oration in a short yet full Epilogue Thus hath God made Christ as Head of the Church to be a recapitulation or compendium of all the excellencies in the creatures So that whatsoever was eminent in the Patriarks Kings or Prophets whatsoever was glorious in the creation of the World or promulgation of the Law whatsoever glory was in Moses's Sanctuary Solomon's Temple or the Jewish Sacrifices whatsoever grace is in his Saints or excellency in the Angels All that and what more can possibly be expressed or conceived it is an higher degree of perfection and in a greater measure of fulness comprised and contained in him who is the Fountain of all Christ Jesus the Head of the Church This this our Apostle makes the very formal constituting cause of Christs office and dignity as Mediator and Head of the Church that in him all fulness dwells even the fulness of grace of wisdom of power and of the Divinity it self According to that of the Apostle to his Colossians Col. 2.9 In him dwells the fulness of the Godhead bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no temporary sojourning but a perpetual habitation In him dwells the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily not in shadows and figures but in substance and truth not meerly by a vertual operation but even in a personal union God he dwells in Heaven by his glorious presence in the hearts of his Saints by his gracious Spirit but in Christ alone by union hypostatical From which hypostatical union does flow Christs fulness of perfection And needs must he have the greatest fulness in whom are hid the richest treasures Col. 2.3 the treasures of wisdom and knowledge of righteousness and truth of peace and of joy of holiness and of happiness Yea as in the Head is the source of all the Senses so in Christ the fulness of all the Graces And thus is Christ the Head of the Church for his fulness of perfection 2. The excellency of his glory The Head is most noble and excellent in the body natural and so is Christ in the body mystical Joh. 1.21 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency above all the Prophets So that Joh. 1.18 though no man hath seen God at any time yet the only begotten in the bosom of the Father this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the Prophet he hath revealed him He is that Priest for ever after the order of Melchisedec Heb 5.6 Heb. 4.14 that High-Priest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great High-Priest who by his own blood hath passed into the Heavens and ever lives to make intercession for us 1 Pet. 5 4. Joh. 10.11 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that chief Shepherd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one and only Shepherd who lays down his life for his sheep and delivers his Lambs from the mouth of the Lyon He it is whose name is Wonderfull Isa 9.6 1 Tim. 6.15 Counsellor the mighty God the everlasting Father the Prince of peace He is that the blessed and only Potentate the King of Kings and Lord of Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed even blessedness it self Gal. 3.8.16 in whom all the nations of the earth are blessed The highest excellency of Christ's glory is set forth unto us by his sitting at the right hand of the Father where the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically and after the manner of men Ps 44.3 Ps 110.1 Ps 16.11 is transferred to God which signifies in the language of the sacred Scriptures sometimes might and power sometimes majesty and glory sometimes eternal joy and perfect felicity in all which respects Christ alone is said to be set at the right hand of his Father though in might majesty and happiness equal to the Father according to his Godhead yet ad dextram Patris at the right hand that is next indeed yet inferior to the Father according to his manhood Ps 45.9 And thus in that Allegorical Hymn and Spiritual Epithalamium it is said Upon thy right hand did stand the Queen in gold of Ophir that is The Church clothed with glory is seated in perfect felicity next to Christ as Christ is next to his Father To close then viz. Upon Ascension-day This is what the Church commemorates the highest degree of Christs exaltation in might majesty and happiness that He is set down at the right hand of God And thus having finish'd the work of mans redemption after his many humiliations in the body he is exalted in the same body and whereas his Divinity was clouded in his humiliation Eph. 4.8 it shines forth gloriously in his exaltation when ascending up on high he leads Captivity captive and entring the heavenly Jerusalem he is invested and adored crowned and worshipped as King of Angels and Saints Head of the body the Church This the second particular Christ the Head of the Church as for the fulness of his perfection so for the excellency of his glory 3. The lively Operations of his Spirit As the head gives sense and motion to the body so does Christ a quickening and actuating vigor to his Church Act. 17.28 By him we live move and have our being Mal 4.2 Joh. 1.9 as in life natural so in life spiritual whether it be that of Grace or that of Glory He is the Sun of Righteousness that true light which lighteth every one that cometh into the World He is the overflowing and ever flowing Fountain of whose fulness do we all receive grace for grace Joh. 1.16 From him we have the grace of Justification by his blood the grace of Sanctification by his Spirit He it is that ingrafts faith in us and strengthens it that kindles Charity
him the Head to the skirts of his clothing to the meanest of the faithful Which oil of grace as it heals our wounds so it cleanseth our natures and consecrates our persons thereby evidencing in a conformity to Christ in holiness that we have a communion with him in his fulness 2. How may we best confirm this our communion with him Quest 2 Answ We confirm our communion with Christ Answ by strengthening our faith in him For that faith it is by which as Christ exhibits and communicates himself unto us so do we in a reciprocal act adhere and wholly give up ourselves unto him so that the stronger is our faith the firmer is our union and by how much our union is more firm by so much is our communion the more full This this is that which gives faith its excellency as it is in other graces Theological and Moral even its object and its act its object Christ in the price he gives for satisfaction to Gods justice the purchase he makes of salvation to his chosen and the promises he tenders for application of both All which though secondarily indeed they are the objects of love and hope yet primarily and in a precedencie the objects of faith Those Officers are in highest honor who are nearest to the Kings person and thus is Faith a chief grace in dignity as being nearest in place to the person of Christ And as thus Faith hath its excellency from its object so from its act Rom. 3.25 and 5.1 whose peculiar office it is to be the instrument of justification and salvation in an applicatory act conveying the righteousness and life of Christ to the soul and person of the Believer Faith then it is which unites us unto Christ and gives us possession of him Eph. 3.17 who is therefore said to dwell in our hearts by faith Wherefore if we would confirm our communion we must strengthen our faith and how is this but by a frequent exercise of fervent prayer a devout meditation upon the Gospels promises and a worthy partaking the blessed Sacrament of the Eucharist yea all the duties of an holy obedience Thus even thus we confirm our communion with Christ in his fulness as our Head Applicat 1. By way of Expostulation the more forcibly to woe and win the soul to Christ Were it so O man that thou didst now possess all secular contentments in the greatest confluence of this Worlds fulness whether it be for riches honor pleasures or whatsoever worldly men and carnal minds count most precious yet how far are all these from sustaining the soul against the fears of an approaching death the terrors of an accusing guilt and the horrors of a future Judgment all which the truly penitent and faithful soul can happily calm and silence by vertue of that communion he hath in the righteousness and life of Christ The creature then is insufficient to make man happy seeing it is full of vanity and man is insufficient to make himself happy seeing he is full of sin Needs therefore must he be involved in an eternal guilt and misery unless Christ the Fountain of grace and happiness uniting us to himself by his Spirit doth give us a communion with him in his fulness And now O man that thou mayst be united to him and obtain a communion with him hear what is the command of thy God 1 Joh. 3.23 it is even this that thou believe on the name of his Son Jesus Christ yea hear Christ himself in the Ministry of his Word lovingly inviting thee with a Come unto me Yet further he hath made the Ministry of his Word to be an embassage of peace in which he not only lovingly invites but more graciously intreats 2 Cor. 5.20 so says the Apostle As though God did intreat you by us we pray you in Christs stead be ye reconciled unto God And if now O man neither the command of thy God will awe thee nor the invitation of Christ move thee nor yet his intreaties prevail upon thee hear at last his pathetical expostulation by his Prophet Ezek. 18.30 31 32. if not to thy conversion yet to thy conviction O house of Israel repent and turn your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God Wherefore turn your selves and live ye In the meditation of which words suppose you heard Beloved this expostulary Dialogue betwixt Christ and the Sinner Thus saith Christ See see O man I who am thy Judge proffer my self thine Advocate I against whom thou hast sinned proffer my self thy Saviour and therefore why wilt thou die The Sinner answers I die because the Law the Minister of death condemns me for my sin Ay but I who have satisfied the Law promise thee absolution upon repentance therefore why wilt thou die I die because I have made a league with hell and a covenant with death and my soul is so fast in fetters and in prison that I cannot come forth Ay but I have vanquish'd and triumph'd over death and hell and offer thee power to break that covenant and dissolve that league and so return and live and therefore yet why wilt thou die I die because I carry about with me a body of sin a law in my members which presseth me forwards into all impieties Ay but I bring thee a regenerating grace to make thee a new heart and a new spirit and therefore yet again why wilt thou die I die because I was of old ordained of God to this condemnation reprobated in his eternal decree Ay but O foolish and perverse soul I give thee my word my oath I have no pleasure in the death of the wicked And therefore search not my Decrees which are secret but see the truth of my Gospel revealed which tells thee that I came into the world to save sinners And therefore whilst I stretch forth mine arms flie not my embraces of love whilst I tender thee my grace resist not my Spirit And if yet thou continue thy rebellion I will not yet withdraw my compassion but shall still bespeak thee and all obstinate sinners in the Ministry of my word saying Why will ye die seeing I have no pleasure in the death of him that dieth Wherefore turn your selves and live cast away from you all your transgressions and make you new hearts and new spirits so iniquity shall not be your ruine Now then O man be thou drawn from thy self unto Christ by a gracious resignation of a holy faith Cast off O cast off the sollicitations of thy dearest and closest corruptions the strongest temptations of the World and the Flesh and yield O yield up thy will unto Christs scepter captivate thy lusts to
to do with the Covenants of Promise What hath the prophane person or Hypocrite to do with the Body of Christ which is none other then The general assembly Heb. 12.23 and Church of the first-born whose names are written in Heaven If we are Members of Christs Body where is our conformity to him in holiness where are the vital operations of his Spirit where the quickning power of his Grace Wherefore know amongst the many symptoms of life there are none more sure then those of Sense So that hereby we testifie our selves to be living Members of Christs Body by a sense of our own sin with hatred and detestation and by a fellow-feeling of our Brethrens sufferings with tenderness and compassion indeed he who hath no fellow-feeling can be no fellow-member no lively part of Christs Body Now if by these symptoms of Spiritual life from Christ as the Head we can evidence to our selves that we are living Members of the Church as his Body Then be we further exhorted to live as such who profess a communion with that Body whereof Christ Jesus is the Head But how this why it is by observing St. Pauls direction Eph 4.15 even In growing up into him in all things who is the Head even Christ This is that the Apostle calls aright an increasing with the increase of God Col. 2.19 with the increase of God that is with all divine and spiritual growth in true Faith fervent Love firm Hope and sincere Holiness even in all saving Graces which is therefore called the increase of God because he is the efficient cause in his Blessing and he is the final cause in his Glory 3. From the so near union of the Members with the Head of the Faithful with Christ doth flow forth most divine comfort to the languishing Soul in the midst of inward temptations and outward afflictions First In the midst of inward temptations When we rightly apprehend the wisdom and goodness of our God the love and mercy of our Jesus in this Mystery of the Head being made conformable to the Members Christ in all things like unto his Brethren that Heb. 2.17 18. he might be a merciful and faithful High Priest in things pertaining unto God and so Was himself tempted that he might be able to succor them that are tempted Doth Satan then pursue the Soul with continued suggestions renewed temptations which neither a watchful care can avoid nor yet fervent Prayer doth remove If so This is our comfort that such an High Priest such an Head such a Saviour we have Heb. 4.15 As is touched with a feeling of our infirmities Touched not onely per apprehensionem but also per experientiam not onely by his divine knowledge as God but also by his humane experience as man for that as it follows He was in all points tempted as we are yet without sin Now from Christs being touched with the feeling of our infirmities it is the Apostles inference Vers 16. That we therefore come boldly even in an humble confidence unto the throne of grace that we may obtain mercy and finde grace to help in the time of need for that thus doing Christ shall speak to the Soul what he once spake to St. Paul in his spiritual conflict My grace is sufficient for thee 2 Cor. 12.9 and thereby My strength shall be made perfect in thy weakness Secondly In the midst of outward afflictions By vertue of that near union betwixt the Head and the Members Christ and his Church the afflictions of the godly reach even unto Christ Thus says our Saviour I was an hungred and ye gave me meat Matth. 25.35 36. I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me Oh the inconceiveable love of Christ And Oh the divine comfort of the Soul in this communion between Christ and the Faithful As the Faithful communicate with Christ in his benefits so Christ he communicates with the Faithful in their sufferings As wisdom righteousness peace joy life glory are such wherein the Faithful communicate with Christ so hunger thirst nakedness sickness imprisonment are such wherein Christ communicates with the Faithful And what is the ground and reason of all this but the union of Christ and the Church like that of the Head and the Body So that though the Faithful man be in himself never so poor yet in Christ he is abundantly rich though in him self never so despicable yet in Christ he is highly exalted though in himself never so miserable yet in Christ he is eternally happy And so again vice versá Our Lord Jesus Christ though in himself never so rich yet in the Faithful he still suffers poverty though in himself never so glorious yet in his Saints he still suffers ignominy though in himself never so highly exalted yet in his Members he still suffers contempt Now who rightly apprehends and considers that Christ himself not onely hath suffered for him as his surety but also still suffers in him as his Head who is it that rightly considers this but will as the Apostle exhorts Heb. 12.1 Run with patience the race that is set before him looking unto Jesus the Author and Finisher of his Faith For that if we suffer with Christ Rom. 8.17 we shall also be glorified together with him With him Who is the Head of the Body the Church the beginning the first-born from the dead that in all things he might have the pre-eminence For it pleased the Father that in him should all fulness dwell Halleluiah THE FIRST SERMON UPON PSAL. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple NOthing is more dismal then darkness so that Introduct midnight dangers are the most dreadful Oh the sad distress then of Gods children and chosen when so clouded in their sufferings that they see no succor But then even then how does their piercing eye look through storms and tempests and behold the Sun behind the Cloud behold Gods face through the Worlds frowns and in his favor find light and life when the outward man discerns nothing but darkness and death Thus David he quells his fears and triumphs by faith saying The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life v. 1. of whom shall I be afraid But where hath David this courage from whence this confidence Why see he takes Sanctuary he flies to the horns of the Altar he seeks shelter under the Cherubims wings Gods presence is his protection Gods house his fort and tower yea his comfort and delight by way of excellency it is his Unum his one thing One
are thy heavenly visits and how short their stay given they are either to comfort after affliction or strengthen against temptation 1 Kings 19.8 Yea like Elijahs repast they are to sustain the soul for many dayes Ye then that do not know the pleasures of Gods Sanctuary do but get them and ye cannot but love them and by their taste the more ardently long after them yea your inward affection will break forth into an eager prosecution by prayers and meditation by frequent humiliations of soul by daily mortification of sin and by a worthy participation of the Blessed Sacrament by these and all other holy means diligently seeking what you so earnestly desire even the blisse and joy of Gods Sanctuary and service And indeed we must know to have desires without endeavours is to be like him that lies at anchor expecting a winde but never hoiseth sail Many there are which have a secret ardour desires fly from their hearts as sparks from a furnace they break forth in heaps but suddenly dye Thus they are strong in desires but sluggard-like weak in endeavours and so presently quench the Spirit which gives them motion They desire much to be saved but they like not to practise S. Pauls precept Phil. 2.12 To work out their salvation But David he is of a right temper and in a right order His hands second his heart his eager prosecution his inward affection he seeks what he desires So are the words of his Petition in his Unum petii One thing have I desired of the Lord and that will I seek after that I may dwell in the house of the Lord all the days of my life c. Know then Beloved we have spiritual delights in their sacred source no where so full so free as in the house of God Applic. as in the service of the Sanctuary One day in thy Courts saith David are better then a thousand Ps 84.10 I had rather be a door-keeper in the house of the Lord then to dwell in the tents of wickedness The delights of Gods Sanctuary like the waters of Bethlehem they are pure but the pleasures of the World like the puddles of Egypt they are polluted Whilst the Tradesmen then hie them to their Shops Merchants to their Change Mariners to their Ships Wantons to their Chambers Covetous men to their Chests Revellers to the Taverns all men to their delights David too will haste to his but it is to the Temple to the Sanctuary there 's the object of his joy there 's the Theatre of his delight there 's the Center of his desires even the Beauty of the Lord and the glory of his Worship Wherefore then O ye wretched souls how are you become enemies not only to the Cross of Christ but also to the Comforts of his Spirit Enemies to Reason and Religion Enemies to Gods Sanctuary and his Ordinances Enemies to Christs Church and chosen O how are you enemies to all these Ye that prefer a Tavern before a Temple and a Strumpets arms before your Saviours imbraces ye that prefer Bacchus Bowls before the Cup of Salvation and carousing healths before your Saviours blood Oh how are ye become the shame of Christians and the reproach of Protestants 〈◊〉 the scandal of the Churches cause and service Oh how is it that for the cursed carrion of bestial delights ye renounce the communion of holy joys O profane and licentious wretches which delight to live with that mad Legion in the filthy Sepulchres and dark Tombs of carnal concupiscence Mat. 5.2 3. and this with a sordid and sottish contempt of Angels fellowship Saints communion heavenly dainties and holy delights all which are the bliss of Gods Sanctuary and the Ravishments of his holy Worship 2. Be we exhorted so to give up our selves unto God at his Altar that he may make us to dwell with him in his Temple so resign up our selves to him in his Sacrament that if it be his blessed will he may continue his Service to us in his Sanctuary resign we up our selves to him in his Sacrament that blessed Sacrament of the holy Eucharist And when we come to Gods Altar prepare we our Sacrifice aright Act. 15.9 P. 26.6 purifying our hearts by faith in sincere humiliation and washing our hands in innocency by fervent supplication And thus compassing Gods Altar he will accept our Offering even through the merits of the Lamb Christ Jesus which was offered up for us Heb. 11.4 In this oblation of himself it was that Abel◠offered a more excellent sacrifice then Cain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more full sacrifice Plurimam hostiam so the Vulgar but how this Why Rupertus tells us Rupert l. 4. in Gen. c. 2. Abel primo cor suum deinde rem suam offerendo plurimam hostiam per fidem obtulit Abel by faith offered as a more excellent so a more plentiful sacrifice then Cain in that he offered himself as well as his Lambs whereas Cain offered sua but not se his goods but not himself Abel offered his heart and himself as well as the Firstlings of his Flock And thus if we will be accepted as Abel was we must offer as Abel did our Hearts unto God these the Firstlings of our Flock indeed the Heart being the primum vivens the first that lives in grace and the chief that is accepted in prayer And that coming to Gods house and his Altar we may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more plentiful sacrifice we must remember that the Measures of the Sanctuary are double to those of common use Exod. 16.22 Wherefore with double diligence do we prepare our hearts our devotions join we eager prosecution to our inward affection seek as well as desire So does holy David in his unum petii One thing have I desired of the Lord that will I seek after c. Now to close this Sermon observe that of the Preacher Look to thy foot when thou goest into the house of God Eccles 4 1. Look to thy foot that is order thy affections even with humility reverence and devotion Ps 22.6 1. With humility Bow thy knee low with David I am a worm Gen. 18 27. and no man Fall down even to the ground with Abraham I who am but dust and ashes have taken upon me to speak unto the Lord. Ezod 4.5 2. With reverence Put off thy shoes says God to Moses for the place whereon thou standest is holy ground Holy ground because of Gods holy presence which must not be approached but with holy fear Ps 99.1 God that sitteth between the Cherubims he here hearkens to our prayers and speaks to us in his Word and his Majesty then requires our reverence Ps 122.1 3. With devotion That of David's I was glad when they said unto me We will go into the house of the Lord. And as we come with chearfulness so continue we with watchfulness not letting the fire
practice and pattern of Gods Saints the grace and mercy which God hath vouchsafed to them in Christ not being only for their own salvation but also for others instruction For this cause saith the Apostle I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting For a pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compleat Image in whom men might view as most lively drawn forth the exceeding abundant grace of Christ in receiving to mercy so cruel a Persecutor of his Church and so horrid a Blasphemer of his Truth that so humble Penitents being more invited with the riches of Christs mercy and merits then discourag'd with the hainousness of their own pollution and guilt might believe on Christ the Saviour of the World unto everlasting life Indeed we soonest convince by argumen s drawn from our own experience Ps 27 13 14. Ps 34.11 Thus we make it an ordinary Medium and Method of perswasion to one in sickness saving Make use of such a Physitian for when I was taken with the like desperate disease he administred to me safe Physick and by Gods blessing hath wrought upon me an unexpected cure Luk. 22 32. Thus S. Paul converted David repenting Peter restored and others of Gods holy and now blessed Ones they seem to comfort and raise the dejected Sinner and relapsed Saint with arguments drawn from their own experience Why vain man dost thou delay to seek cure for thy wounds healing for thy sickness Take a Physitian upon our recommendation of whose grace and goodness of whose ability and skill we our selves have had so long and so large an experience and let not the distemper of thy disease make thee despair of cure our filthiness hath been as great as thine yet the blood of Christ hath cleansed us our wounds as deep as thine yet his balm hath cured us our souls as fainting as thine yet his grace hath revived us Do thou then exercise faith and repentance according to our example and thou shalt partake of grace and salvation according to our experience 3. Observe the most soveraign and sacred Restorative left us by Christ a worthy partaking the blessed Eucharist What can be a more divine Cordial to the fainting soul what more soveraign remedy to a wounded Conscience then the Covenant of Grace firmly seal'd the merits of Christs death really exhibited and the earnest of the heavenly inheritance visibly convey'd The whole sum of that Tremendum Mysterium that dreadful mysterie as the Antients call it the blessed Eucharist it is this the Communion of the body and blood of Christ 1 Cor. 10.16 in which Communion our Lord Jesus Christ powres forth h himself in the abundance of his mercy and riches of his merits He communicates himself as the Treasury of all Goodness the Fulness of all Graces Joh. 1.16 the Fountain of all Blessedness Wherefore then O thou afflicted soul having raised thy faith and renewed thy repentance attend the sacred solemnity of the blessed Eucharist thereby to have thy pardon seal'd thy weakness strengthened thy Corruptions subdued thy Peace of Conscience restored thy Joy of the Spirit enlarged and thine assurance of Gods love confirmed The Objections answered Here several Objections are made by the distrustful and doubting souls 1. Obj. Against the immutability of Gods love and stability Obj. 1 of his Covenant That sure God is not bound to perform the Promise when man neglects to fulfill the Condition and therefore though God do not forsake us yet we leaving him he may justly cast us off and reject us Ans True yet know concerning the faithful whom God hath received into his Covenant of grace Answ as he hath obliged himself never to depart from them so likewise to communicate that grace whereby he is ready to support and sustain them that they shall not totally and finally fall away from him Jer. 32.40 Heb. 8.10.12 And hereby it is that their backslidings though many yet are not perpetual but that fear God puts into their hearts doth restore them and that love he bears unto their persons doth accept them Wherefore as the house and ground stands firm though to distempered brains they seem to totter so the grace and covenant of God stands unmoveable though to distrustful hearts they seem to waver Lippientibus singularis lucerna numerosa est says Tertullian A fit allusion here As to a weak eye the candle which is single seems to have a double light so to a weak faith the Covenant of God which bears a single truth seems to carry a double sense So that notwithstanding all the doubtful Quaere's of a troubled heart and distrustful mind this remains as the surest and safest comfort of Gods children that He who is their Father is unchangeable in his love and constant in his promise 2. Obj. Against the merit of Christs passion and the benefit of his Obj. 2 intercession Some languishing and dejected soul may be so far from making the former testimonies of Gods love to be an encouragement for his rising that the thoughts thereof the more deject and cast him down and the merits of Christs passion with the vertue of his intercession are so far from administring him comfort that through despair they increase his sorrow and horror of soul Objecting that of the Apostle when he says Heb. 10.26 If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin and if so what will avail us Christs passion and intercession Answ To explain the true meaning of this Scripture is to repel the force of this objection Wherefore know Ans that if we examine the circumstances of this Text it will plainly appear that by sin here the Apostle doth mean the sin of Apostacie forsaking Christ and falling away to Judaisme a sin frequently committed in those times and sharply reproved in this Epistle And that this is meant of the sin of Apostacie the very Greek word does hint it somewhat to us which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which denotes a defect on and falling away and that being as the Apostle expresseth it after the receiving the truth it can be rightly interpreted of none other sin but that of Apostacie And indeed the Apostle here speaks after the manner of the Hebrews with whom Apostacie was called sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a fall ng away to Idolatry then with the Hebrews so falling away to Judaism with the Apostle is peculiarly called sin as indeed the sin most hateful and abominable And to them that thus sin by Apostacie v. 29. there remains no more sacrifice for their attonement for that they have counted the blood of the Covenant an unholy thing and have done despight to the Spirit of grace Yet more plaâ—n They who denied their Christian profession and fell off to Judaism could
all our Doctrine and Worship And oh if hereby we profess our selves Christians that thus we baptize thus we believe thus we worship thus we bless how great is that Apostacie even from Christianity it self which will deny our Baptism destroy our Creed abolish our Worship and if possible deprive us of our Blessing To close this Beloved Let us as by the profession of a true faith so by the exercise of an holy life O let us so regain and keep firm the love of God the Father that by the grace of Jesus Christ our Lord we may so hold fast the communion of the Holy Ghost Act. 2.3 that our fiery trial shall be but as the Apostles fiery tongues not to consume and destroy but to fortifie and prepare us even to a more firm founding and more glorious building up the Church in the unity of divine Faith and the uniformity of holy Worship Further in the manner and form of Baptisms administration we observe that the Holy Ghost is the third Person in the sacred Trinity and very God upon which it will be very seasonable to enlarge our selves For that which brought Satan like lightening down from Heaven carrying Hell with him it was his rebellious pride of Ero similis Altissimo I will be like to the most High and failing in that proud attempt of advancing the creature to equal the Creator he hath ever since made it his malicious design to depress the honor of the Creator to the condition of a creature witness the horrid Idolatries among the Heathens and the blasphemous Heresies amongst Christians The horrid Idolatries among the Heathens Rom. 1.23 Changing the glory of the incorruptible God into an image made like unto corruptible man and to birds and to four-footed beasts and to creeping things The blasphemous Heresies amongst Christians Heresies denying the thrice blessed and glorious Trinity especially the eternal Godhead and the incommunicable subsistence of the Son and of the Holy Ghost And amongst the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against the Holy Ghost since the Pentecost tongues silenc'd the Heathen Oracles and the preaching of the Gospel banished their idolatrous worship amongst the many fighters I say against the Holy Ghost the militant Church of Christ hath been chiefly assaulted and infested by the Arians Macedonians and Photinians of old time and by the Socinians and Anabaptists of later years Yea even at this day there are too too many amongst our selves who pretend most to the Spirit yet are most blasphemous against the Spirit heretically denying the Divine nature and eternal Godhead of the Holy Ghost Wherefore in a secret zeal to this sacred truth of the Holy Ghosts Divinity a zeal enkindled by that Spirit which descended in fiery tongues upon the Apostles give me leave to explain and confirm to you these two particulars First That the Holy Ghost is the third Person in the sacred Trinity proceeding from the Father and the Son Secondly That this third Person thus proceeding is very God 1. The Holy Ghost is the third Person of the sacred Trinity proceeding from the Father and the Son And what we here speak in so ineffable a mystery let it be salvâ reverentiâ with due reverence to the Divine Majesty The Holy Ghost is the third Person of the Trinity Mat. 10.20 Joh. 15.26 and we prove it thus The Holy Ghost is called in Scripture the Spirit of the Father not as sent by the Father but proceeding from the Father his mission is temporary and his procession is eternal And it is worth our observation that the Holy Ghost here is said to proceed as the Son is said to be begotten even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 by an immanent act so proceeding from him as being of the same essence with him And as the Holy Ghost is called the Spirit of the Father Gal. 4.6 Joh. 16.15 so also of the Son And seeing Christ saith All that the Father hath are mine what the Holy Ghost receives by procession from the Father the same he receives also from the Son and that by one immanent act of eternal spiration from them both which act of spiration was signified by our Saviour when he breath'd upon the Apostles Joh. 20.22 thereby giving them the Holy Ghost Now that the Holy Ghost thus proceeding from the Father and the Son is a distinct person from the Son and the Father is most firmly proved from that of S. John where we have expresly the Comforter Joh. 15.26 the Spirit of truth sent by the Son from the Father And lest any should think the Spirit the same in person as he is in essence with the Father our Saviour answers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine to denote say the Antients the distinct person of the Holy Ghost An Heterosis like unto this we have in the Text In textu legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret est masculinun Disciple all nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine The like very aptly observe in the Septuagint upon Gen. 3.15 A dispute it is whether to read ipse ipsa or ipsum he she or it shall bruise thy head The Septuagint resolves the doubt that it is not meant of mankind in general as the Rabbins would have it and so read ipsum it nor yet of the blessed Virgin in particular as the Romanist contends for it and so read ipsa she but of Christ himself and that is ipse he For so the Septuagint reads it with an Haeterosis I will put enmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between thy seed and between her seed where the Antecedent is in the Neuter but the Relative they give us in the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not she nor it but he pointing unto Christ He shall bruise thy head Many very many the like observations I might give you very frequent in sacred Writ but I instance in these as to second the Father's Note upon that of S. John so to hint unto you how necessary to the interpreting and so to the understanding of sacred Scripture humane literature is however cryed down and declaim'd against by the Illiterate and the Enthusiasts 2. The Holy Ghost the third Person in the sacred Trinity is very God Of this we have several proofs in sacred Scripture giving him the Names the Attributes the Works and the Worship of God To give you a cursory view only of these First The Names of God Whereas it is said the Lord Deut. 32. â—2 Isa 63.14 even Jehovah led Israel in the wilderness the Prophet he tells us this Jehovah was the Spirit of the Lord even the Holy Ghost Again that in the Acts is plain and full Why hath Satan filled thine heart saith S. Peter to
Ananias to lye unto the Holy Ghost Act 5.3 4. and in so doing thou hast not lyed unto men but unto God Again we are said to be Temples of God and how Why in that the Spirit of God even the Holy Ghost who is God dwelleth in us One proof more 1 Cor. 3.16 where it is said The diversities of gifts the differences of administrations and the diversities of operations are all from the Holy Spirit 1 Cor. 12.4 5 6. who is called God and Lord working all in all v. 11. yea even dividing to every man severally as he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Minister of God according to anothers command but as the Author who is himself God according to his own will As then Christ proves his Divinity in that he communicates life Joh. 5.21 so from hence we prove the Divinity of the Holy Ghost that he distributes his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he will Secondly The Attributes of God As that he is eternal Heb 9.14 1 Cor. 2.10 Mar. 12.28 Is 139.7 that he is omniscient that he is omnipotent and that he is omnipresent And much of force there is in this argument of the Holy Ghost's omnipresence an argument not so easily evaded by the sophistical disputes of the Heretick The Holy Ghost in all the Saints of Christs Church is as the soul in all the members of mans body quickning actuating and ordering them so that as there is but one Body Eph. 4.4 so but one Spirit One and the same Holy Ghost then at one and the same time sanctifieth by his gracious presence and operation the Saints of God in heaven and in earth And how is this possible but to a person infinite and omnipresent Thirdly The Works of God As to him is attributed the Creation of the World the giving of Life the distribution of Grace the governing the Church and the Resurrection of the Dead yea by him was Christ conceiv'd in the womb anointed to his Ministry and rais'd from the grave Heb. 7.7 And upon S. Pauls argument which holds to be without all contradiction The less is blessed of the greater upon this argument must the humanity of Christ as Mediator be less in dignity then the Holy Ghost which could not be if the Holy Ghost were not God for that by vertue of the hypostatical union Christ Col. 1.15 as man is the the first-born of every creature Fourthly The Worship of God Adored he is in that Trisagion of the Churches Anthem Rev. 4.8 Holy holy holy Lord God Almighty which was Rom. 9.1 and is and is to come Attested he is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Discerner of the heart and the Searcher of the Conscience Yea invocated he is in the form of Blessing for his spiritual communion and invocated he is in the form of Baptism 2 Cor. 13.14 for his power of regeneration And here review we the form of Baptism We are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name Bez. in loc that is invocato nomine says Beza by invocating the name of the Father and of the Son and of the Holy Ghost But this is too little for so full an Emphasis To be baptiz'd then into the name what is it but by Baptism to be obliged to the faith worship and obedience of God the Father Son and Holy Ghost For that Baptism being the seal of the Covenant of grace the Regius Character the Royal stamp of this seal is the name of the sacred Trinity so S. Augustine Wherefore as God in the Trinity of persons owns us to be his people so again do we as his people vow faith worship and obedience unto that sacred Trinity of persons as our God Here if I should ask those who now have rak'd up the long since buried Heresie of Macedonius what is their fear of affirming the Holy Ghost God Is it to assert many Gods how vain is this fear how false were that assertion For in the mysterie of the Trinity the distinction of the Persons does not multiply the Nature of the Godhead neither does the Unity of the Nature nullifie the Persons For the Father is God begetting the Son the Son is the same God begotten of the Father and the Holy Ghost is the same God proceeding from the Father and the Son So that each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of subsistence whereby the Godhead is distinguished not a part of the Godhead whereby the essence is divided And as to the procession of the Holy Ghost though true it is after the Orthodox Faith was determined and confirm'd by those Orthodox Fathers who in that Oecumenical Council of Constantinople call'd by the Emperor Theodosius did suppress the then spreading Heresie of Macedonius adding to the Nicene Creed what concerns more fully the Faith of the Holy Ghost that he is the Lord and giver of life who proceedeth from the Father c. Though after this there arose a great controversie betwixt the Greek and Latine Church concerning the Holy Ghost's procession the Grecians affirming it from the Father by the Son the Latines from the Father and the Son After a long time the controversie was composed in the Florentine Synod by the prudence piety and learning of good Bessarion the Crecians being satisfied by the Latines that the Filioque and the Son added to the Nicene Creed was taken from that of Athanasius as more fully exprest to declare the procession of the Holy Ghost But to return to the Administration of Baptism which is very aptly called by the Antients Sacramentum Fidei the Sacrament of Faith as admitting into the houshold of the faithful and being the Sacrament of Faith it is administred in the name of the Father and of the Son and of the Holy Ghost as being the sum of our Faith To confess the faith of the Trinity the Antient Church did use their trina immersio a threefold immersion And again to confess the Unity they had but one immersion Greg. l. 1 ep 41. And therefore Gregory writes to Leander the Bishop that it was no matter of reproof whether Baptism was administred with once or with thrice dipping or sprinkling quoniam in tribus immersionibus Personarum trinitas in una potest Divinitatis singularitas designari In three immersions the Trinity of Persons and in one immersion the Unity of Essence may be confest and declared Yea when we say I baptize thee in the name of the Father and of the Son and of the Holy Ghost in the name not in the names we profess the power majesty and authority of all the three Persons to be coequal and so in essence and unity co-eternal In those places where the Church useth three immersions or aspersions as at this day in many Countries the Church does there the first dipping or sprinkling is with a nominating the Father the second the Son the third