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
our own hearts this is a kind of spiritual incest most hateful to God and destructive to the soul Know Satan is often tempting with this bait even thoughts of pleasure of profit or the like 1 Joh. 2.16 he makes the Thief thrust in at the window or slipping by the door and when the Master of the house is still and at rest thinking all safe Mat. 12.34 this opens to those without and lets in that number and crowd of thoughts which bind the spiritual man and spoil his goods even rob the soul of its precious treasure its divinest comforts 5. As suppress and mortifie vile and carnal so stir up and cherish holy and spiritual affections For the clearer is the fire the less will be the smoke and the more divine is our love the more devout will be our thoughts Thus it was with David Ps 119.97 Oh how do I love thy Law Upon this it follows It is my meditation all the day From this power of love then do thou exercise thy self to collect divine observations from providential dispensations and extract holy thoughts from secular occurrences As the Philosophers stone turns all metals into gold so does the sanctifying grace of Love convert every occasion into devotion raising pious meditations in the Closet of the Heart from those many objects presented to the eye in the throng of the World Thus David contemplating the sweet order and various acts of divine providence he makes this thedevout Epiphonema to every Series Oh that men would therefore praise the Lord for his goodness Ps 107.8.15 and declare the wonders that he doth for the children of men Yea as the Sun exhales sweet dews from the brackish Ocean so does the devout Soul gracious meditations from the Worlds tumults and distractions Now these thoughts of thankfulness and praise rais'd by some strong affection of delight and love they possess that room in the heart which otherwise thoughts of vanity and folly are ready to take up The most Atoms are in the open air and the greatest Crowd of vain Thoughts is in empty minds 6. Beware of that great subtlety of Satans casting in good thoughts on purpose by that bait to draw us from our present duties Thoughts unseasonably offer'd though ne'r so seemingly holy are not to be entertained Like Soldiers out of rank though ne'r so valiant like Meteors in the air though ne'r so radiant like one out of his way though ne'r so swift such are thoughts not suitable and seasonable to the duty in hand though ne'r so pious and good they are disorderly wandring and destructive destructive of comfort if not of grace Gal. 3.1 For Satans subtilty takes advantage at our folly We think because the thoughts are good therefore we must not repel them But when they are entred to divert the Heart from the present service then are vain and vile thoughts too let loose upon the mind and the soul becomes surprised with a maze of distractions To instance Suppose something we have read in a Book or heard of a Sermon or receiv'd by Conference suppose this come into the mind when busied by prayer 2 Cor. 11.14 it being some good motion how does it find a ready acceptance Whereas it is indeed like a person of best repute sent before to bespeak admission and procure reception for worse company after Wherefore in prayer or any other holy service what thoughts are not praying thoughts helps to devotion and proper to the present duty shut them out of doors they are not motions from Gods Spirit but snares from the Evil Spirit And know them by this that when we have ended our prayers and are ready then to bid them welcome they are not to be found they are withdrawn when it is a fit time to give them entertainment By this it appears Satan had a designe to take off from duty rather then the Holy Spirit purpose and intention to affect the Mind 2 Cor. 2 11. 7. Put thy self in order as a sure means to regulate thy thoughts in their inordinacie Ps 139.18 1 With David when thou awakest be still with God let thy first flight be to heaven thy soul fixt upon God in his attributes his promises and his graces This will season thee for the day Ps 34 8. and happily make thy heart taste of the Lords goodness yea like something solid upon the stomach which keeps out windiness such are early thoughts of holiness to the heart to keep out vanity Besides there is a secret disposition in men like that sordid superstition in the Egyptians who did worship that for their God all day which they first see eye on in the morning Thus is it with the Idols of mens Hearts commonly that they most dote on if not adore which they first entertain into their minds in their Morning-meditations Wherefore there is no surer rule of godliness Ps 57.8 Ps 108.1 2. Gen. 5.22 Mark 13.37 1 Thess 5.6 1 Pet. 4.7 then to begin with God 2. As careful to begin with God so be watchful to walk with him and if we keep this Watch strict upon our ways wanderers will not be so busie vagrant thoughts will not be so ready to meet or to follow us much less to haunt ou◠houses or keep their rendevouz in our hearts if we strictly examine them and their Pass and finding them idle and unprofitable we give them their correction and send them packing this will weary and wear them away in time But if thou be remiss and careless pleasing thy self for the day with vain curiosities or encumbring thy mind with perplexing cares Isa 32 9 10 11. Isa 47.8 no wonder if thy thoughts become loose and licentious when thou appliest thy self to thy wonted devotions Indeed if we would not have the birds to flutter about our sacrifices Gen. 15.11 we must be careful of this that we do not disturb their nests And thus if we would not have vain thoughts to crowd in upon our hearts and distract our holy services we must be sure not to engage our selvs too actively in worldly affairs or too busily in prying curiosities For it is no wonder if he who hath a crowd of worldly business or nice notione in his head doth find a crowd of earthly thoughts and vain imaginations in his prayers An heart overcharg'd with cares or curiosities Luk. 21.34 is as unfit for devotion as when stufft with surfeiting and drunkenness 3. Whatsoever is the duty of thy calling do it with diligence For they who become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.13 men being idle in what they ought to do become busily intent upon what ought not to be done Surely the main end of Gods employing men in Vocations is to busie their thoughts which are ever restless and in motion that they may be innocently entertain'd finding themselves work in the vacation of their
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
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
the Lord After seventy years be accomplished at Babylon I will visit you Jer. 29.10 11. and perform my good word towards you in causing you to return to this place For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end But how shall this gracious Promise be brought to full performance Why it is by fervent prayer for so saith God v. 12.13 14. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart and I will be found of you saith the Lord and I will turn away your captivity and I will gather you from all the nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive This then emboldens the confidence and enlargeth the comfort of our prayers that what we ask is according to Gods will made ours in the promise by which we have a right of grace from our God and may thereby make good our claim by faith in Christ in whom all the Promises are Yea and Amen 2 Cor. 2 20. most sure and firm § 8. And thus whether we look upon the purposes of Gods will or the promises of Gods word this is a requisite condition and means of their execution and performance even our prayers Wherefore though the Decree be past and the time be set for the Churches deliverance yet not to alter to execute that decree not to shotten but to accomplish that time we must be instant in our prayers and then most instant in our prayers when most earnest in our penitence interceding for the Church as David here does when he closeth his devotion with the fervor of this Petition Deliver Israel O God out of all his troubles § 9. 2 The Author of Israels deliverance God Deliver Israel O God As we acknowledg none other Mediator of intercession but Christ none other Master of our requests but the Spirit so none other Author of salvation but God who alone is all sufficient to save Jer. 3.23 Thus the Prophet Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel Where by hills and multitude of mountains is meant in an Allegory the strongest defence and surest protection which shall certainly betray us to ruine unless Gods strength make that protection strong and his power give safety to that defence O the inconstancy solly weakness and vanity of all worldly supports and carnal succors without God whether it be for salvation temporal or eternal § 10. 1 Salvation temporal O the inconstancy of Popular esteems various as the wind To day Hosanna to morrow Crucifige O the folly of Carnal wisdom whilst the subtilest Achitophelt clash in their counsels Luk. 19 38. 25.21 and become puzzel'd with intricacies hamper'd in different designs and divers interests O the weakness of worldly force The strongest Armies having Reubens sate and character unstable as the water Gen. 49.4 they have their tide and ebbe they sometimes flow to an inundation and then again sink away to nothing And O the vanity of the vastest Treasures more matter of prey to the mighty then means of help to the miserable they betray to ruine rather then protect from danger As all men so all creatures in themselves are lyers Ps 116.11 Lyers either through impotencie or through imposture either through imposture deceiving in what they promise or through impotencie failing in what they undertake This the insufficiencie of all the Creatures for salvation temporal § 11. And 2 much more insufficient are they for salvation eternal Sure we are he who cannot span his own length shall never be able to grasp the heavens He who cannot with Sampson bear away the Gates of Gaza Judg. 16.3 shall never be able with Atlas to support the Universe If the Creatures I mean be all insufficient to work that salvation which is temporal they shall never be able to effect that which is eternal Ps 49 7 8. It is not then the wealth of worldlings nor the merits of Saints no nor the power of Angels that can save a sinner Wherefore when we make the deliverance the Church the subject of our prayers it must be to him who is stiled The God that heareth prayers Ps 44 4. and who alone can command deliverances for his Church § 12. But here some may say Alas I have often prayed for the deliverance of the Church but God either hears not or he answers not yea he rather contradicts by his providence what I importune by prayer involving his Church in greater distress rather then delivering it out of all its troubles But to this I answer The stay of our faith and so the ground or our prayer is the word of Gods promise which word of promise is most certain though the means of performance is not so evident And to measure the truth of Gods word by the strength of our reason is to wrong his power and debase his wisdom And therefore when we eye God in his promises or deliverance to his Church we must look beyond all secendary causes and view his wisdom infinite in contriving and his power omnipotent in effecting the execution of his will and performance of his word § 13. The unbelief of the Churches restauration and the Bodies resurrection are both from one and the same principle of error and misapprehension even a not knowing the Scriptures and power of God Mat. 22.29 And therefore we observe how aptly God speaks concerning Israels deliverance from Babylons Captivity Israel had said that by reason of their desperate estate their bones were dryed their hope lost and they cut off for their parts But now Thus saith the Lord God Ezek. 27.11 Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel v. 12 13. and then ye shall know that I am the Lord. Ye shall know it how why in the experience of mine omnipotent power § 14. Wherefore what St. Augustine speaks concerning the resurrection of the body we may apply to the restauration of the Church Considera Authorem tolle Dubitationem Consider the Author to whom nothing is impossible and this will take away all doubting of what seems incredible Consider the Author it is the Lord Jehovah He is the Original of all being who not only does work but also can command and not only does command but also can create deliverance for his people yea he can bring light and salvation out of darkness and desolation no estate so miserable and no misery to desperate which can either pose
in our mind and this will conduce much to the composing our souls when their Words of Complaint are answered with Grounds of Comfort and Rules of Direction CHAP. I. The Souls Conflict from the importunate Crowd of Vain Thoughts OUr secret Thoughts are commonly the immediate issue of our inward Principles vile affections still begetting vain imaginations and holy desires administring matter for divine thoughts Wherefore when our Lord Jesus Christ sets up his Throne in the Heart he there governs by the golden Scepter of his Grace which Grace it is that casts down every high imagination and brings into captivity every vain thought to the obedience of Christ 2 Cor. 10 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vain thoughts however they may seem small sins yet their strength of evil like that of the Egyptian caterpillars it is in their number Ps 10 5.34 35. whereby they prevail oftentimes to eat up every green thing in the land every good motion in the heart And this importunate crowd of vain Thoughts is not the least of Satans temptations in which he is right Beelzebub the God of Flyes Mat. 12.24 for as busie Flyes were to the Altars sacrifices so are vain thoughts to our holy services their continual buzzing disturbs the Mind and distracts its devotion This Cogitationum tumultus this tumult and crowd of vain Thoughts was once S. Bernards trouble of which he complains Bern. de inter Dem. that introeunt exeunt they pass and repass come in and go out and will not be controll'd Amovere volo nec valeo I would fain saith he remove them but cannot either as slie Thieves they creep in undiscern'd or as bold Guests they force admittance though they find no welcome Now because nothing is more dreadful to the godly man then sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so says S. Chrysostom that to him is death that to him is hell Even therefore though no exorbitancie of life be discerned by man yet is he afflicted deeply afflicted for the very risings and rebellions of his Thoughts which being in the secret closet of the Heart can only appear unto God And in this his affliction hear we his Complaint The Words of Complaint Oh the perplexing trouble of my distracting thoughts How do they by their slie insinuations and secret importunities continually disturb the quiet of my mind and make my holy duties become a weariness to my soul They cool the heat they damp the vigor they dead the comfort of all my devotions Even when I pray God to forgive my sins I then sin whilst I am praying for forgiveness yea whether it be in the Church or in the Closet so frequently and so violently do these vain Thoughts withdraw mine heart from Gods service that I cannot have confidence he hears my suit because I know by experience I do not hear my self and therefore sure needs must God be far off from my prayer whilst my Heart is so far out of his presence hurried away with a crowd of vain Imaginations The Grounds of Comfort 1. These vain Thoughts O thou afflicted soul being indeed thy burden they shall not be thy ruine and though they do take from the sweetness yet they shall not take from the sincerity of thy devotions Yea 2 King 10.16.31 Ps 26.2 3. hereby thy sincerity is approv'd for that some external interest of temporal relations may make us guard our words our actions but it must be some internal Principle of holy fear which makes us to watch our thoughts our desires If then thy devotions were not sincere thy heart would not be troubled for to be taken off from a work we regard not Ps 119 115. is no disquet to the mind but it is an argument we set a value and esteem upon the work in hand when we are loth to be disturbed in the doing Ps 7.9 139.2 Jer. 11.20 2. It is no little glory which we give to God in the acknowledgment of his omnipresence and omniscience that we own him present in the Closet of our Hearts and privy to the first risings of our most inward thoughts And as it is the excellencie of Gods law that it reacheth our thoughts to discern and judge them Heb. 4.12 Luk. 2.35 so it is the riches of Gods mercy that it goes beyond the number of our thoughts to remit and pardon them Were it not indeed for the multitude of Gods compassions Ps 51.1 Gen. 6.5 dangerous yea desperate were our condition in the multitude of our sinful imaginations Which Imaginations being in number infinite are not to he forgiven but by those Mercies which are infinite and numberless Ps 145 8 9. This oh this is the sure foundation of firm comfort to the soul the tender mercies of its God! 3. It is much the experience of Gods children even the devoutest Saints that their thoughts of God and of Christ of heaven and of holiness are very unsteady and fleeting Like the sight of a Star through an Optick glass when held by a Palsey-hand such is our view of Divine objects we are long in finding them and soon lose them our thoughts wavering through our minds weakness Besides when we are most intent and our eye fixt then is Satan ready to strike us on the elbow Ps 57.7 Ps 31.21 22. and by some suggestion to shake us from our steadiness and disturb our devotions Indeed as Satan so the World and the Flesh they are most importunate suitors and let our communication with God and with Christ in fervent Prayer or any other holy service be ne'r so earnest and secret yet will they thrust in upon the soul for reception and audience Yea though we observe our Lords command and watch unto prayer Mar. 13.33 yet in our strictest Watch how do these enemies slip by our Guards If we stop and turn back some vain Thoughts yet even then whilst we are busied in that watchful care how are we surprised with some other as vain imaginations notwithstanding all our care and watchfulness Think not then O distressed soul think not 1 Cor. 10 13 in the common condition of Gods children that thou art cast out of Gods favor 4. Know thou hast the gracious mediation of an alsufficient Saviour to supply thy defects and procure an acceptance of thy sincere though imperfect Devotions In thy Saviours mediation Heb. 2.17 Joh. 6.27 Luk. 4.18 Rom. 8.34 Heb. 7 25. behold him a merciful and a faithful High Priest seal'd of the Father and annointed by the Spirit to this very office that being entred the Holy of Holies and set down at the right hand of the Majesty on high he should ever live to make intercession for us so that he he it is who compassionately toucht with a feeling of our infirmities Heb. 4 15. presents the sincere desires of our souls and holy purposes of our hearts as the firstlings of our flock made acceptable unto God through
lest that should stay him from striking Thus he bespeaks the Prophet Jeremy Pray not for this people Jer. 7.16 neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee But now on the contrary when the Church is in distress the hearts of the faithful rais'd in devotion is a sure sign of Gods arising to judgment his peoples approaching near unto him in prayer Ps 102. Dan. 9 is the forerunner of his approaching near to his people in deliverance Indeed we may be assured Luk. 18 4.7 if the petition of an importunate Widow could prevail with an unjust Judge much more shall the prayers and sighs and tears of a widow'd Church prevail with the most holy God 5. To fervent Prayer join faithful obedience â—am 3 41. S. Hier. in loc Thus the Church of old Let us lift up our hearts say they with our hands to the Lord in the heavens Upon which S. Hierom gives this gloss Cor cum manibus levat qui orationem operibus roborat He lifts up his heart with his hands who strengthens his prayers with his works The zeal of obedience quickens the fervor of our prayers and the fervor of our prayers quickens the zeal of our obedience Which obedience if it be sincere it will be universal in an impartial respect unto all Gods commandments not allowing the commission of any one sin nor quitting the obligation of any one duty desirous to please God in all things And where there is a breach of this obedience Col. 1.10 Phil. 3 9. the soul applies it self unto Christ by faith for a supply of his righteousness Without this sincerity of obedience no man is upright in his conversion and so not in a fit capacity of temporal deliverance or eternal salvation O consider this all ye that in the bargain of salvation and traffick of heaven stand upon your abatements with Christ the abatement of such a darling lust such a temporal ininterest such a worldly gain such an hard duty or such an irksom task Thus the flesh barters with the spirit and the carnal man turns Huckster with his Saviour But oh consider consider the purchasing Heavens happiness is like a buying the Sybils Prophesies the longer you stand off in dispute of the price the dearer every day will be its purchase it will cost the more difficult task of repentance the more large expence of tears the more deep moans of sorrow the more bitter cryes of prayer the more sharp combats of spiritual conflicts the more painful throws of the new birth and the more strict watchfulness of an after-obedience Vain men ye certainly know not how to value the price of a soul nor the worth of a Saviour who would gain life and salvation upon so easie conditions Ah! this this is the great sin of the Land unfruitfulness under the means of grace Like Rebekah's womb Gen. 25.21 22 23. we have been a barren Nation and therefore God in just wrath hath brought upon us pain in our own bowels the strugling contests of profane Esaus and supplanting Jacobs in the very womb of the Church and Nation Wherefore all ye who own your selves sons and daughters of the Church be faithful unto God and your souls in the duties of a sincere obedience knowing this that the sins of professed enemies are not so much provoking God to temporal judgments as the sins of his people in that they are committed against the testimonies of greater love and exposing Gods truth name and worship to greater contempt Amos 3.2 Thus saith God to Israel by his Prophet You only have I known of all the families of the earth therefore I will punish you for all your iniquities It is worth our observation that if we consult the sacred Scriptures the Annals of the Church and the Histories of Nations we find that God bears longer with the sinful provocations of a strange Nation then with those of his chosen people The sins of the Amorites are not so soon full as the sins of Israel nor at this day is the measure of the Turkish iniquity so soon fill'd up as that of the Graecian Churches And the reason is those fruits are soonest ripe which are nearest the sun and fattest in soâ—l and such are sins against blessings of mercy and under the means of grace Amos 8.2 Jer. 1.11 which are therefore call'd by the Prophet the first ripe fruits and the judgment on Gods people is resembled by the rod of an Almond-tree Ezek. 9.6 1 Pet. 4.17 which first puts forth its branches And thus Judgment first begins at the Sanctuary the house of God Indeed where the sun shines hottest there the fruits ripen fastest and fall soonest Unfruitfulness then under the means of grace exposeth to further destruction but sincerity of obedience prepares to a speedy restauration such as shall confute and silence all murmuring complaints in this spiritual conflict arising from the m sinterpretation of the order of Gods providence in the tribulations of the godly and the prosperity of the wicked CHAP. IX The Souls Conflict from the long continuance of its afflictions and temptations O The wonder of divine grace 2 Cor. 12 9. that Gods strength does so gloriously appear in mans weakness as to sustain him against all the malicious oppositions of Satan all the treacherous beguilements of the Flesh and all the various temptations of the World it is the astonishment this of the Angels and that for which Chrâ—st shall one day be so much admired in his Saints See 2 Thess 1.10 see the spiritual estate of a man truly sanctified whilst he is in his earthly pilgrimage to the heavenly Jerusalem He bears in his flesh the law of sin Rom. 7.23 Mat. 16.24 Eph. 6.12 and on his shoulder the Cross of Christ he walks in a narrow path pusht at by many potent enemies the powers of darkness to throw him down to which end they adde subtlety to their malice policie to their power they spread a net for his feet So that how is it possible without a miracle of grace and of mercy of life and of love of power and of peace how is it possible weak and fainting man should tread so strait a path as the way of righteousness and break through all spiritual difficulties to attain an heavenly rest This is that beaten path which the Patriarchs Kings and Prophets the Apostles Martyrs and Saints have trod before us And if any man shall conceit some other way to heaven then this of difficulties and dangers of afflictions and temptations Secr. schol hist eccl we may say to him as Constantine did to Acesius Erige scalam ascende solus Raise thy self a ladder and climb up alone never any went that way thou dream'st of before thee neither shall any go it after thee But it is no wonder vain man if thou lose thy self when thou takest an unknown
thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord c. See David here right according to his own Emblem Ps 42.1 even as the Hart panting after the water-brooks As the Hart so he wounded and pursued wounded with distress and pursued with danger he pants after the water-brooks eagerly longs after the refreshing comforts of Gods Sanctuary Division In the Division of the words observe two general parts Davids Petition with its Divine Reason 1. Davids Petition One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the days of my life 2. The divine reason of Davids Petition To behold the beauty of the Lord and to enquire c. In the first General observe two Particulars the Object and the Acts. The Object 1. Emphatically asserted to be unum one thing 2. That one thing expresly described to be this That I may dwell in the house of the Lord all the days of my life This the Object Secondly the Acts they are two The one speaks the inward affection that of desire the other speaks his eager prosecution of what he desired in seeking after it 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 This is Davids Petition to which he is moved by a twofold reason of Delight and of Devotion 1. Of Delight relating to the types and the antitypes the shadowing figures and glorious mysteries even a beholding the beauty of the Lord. 2. That of Devotion relating to the Oracle and the Altar the Incense and the Sacrifice to which answers our Preaching and Prayer with the Administration of the Sacraments And this David calls a visiting or an enquiring into Gods temple Thus the wounded Hart pants thus Davids troubled soul longs and longing breaths forth his distress concentred in this Petition One thing have I desired of the Lord c. Explic. First General Davids Petition and therein the Object emphatically asserted to be unum one thing In the beginning of the Psalm David keeps an Audit of his Souls accounts reckoning up the large incomes and lasting treasures of Gods bounty grace and mercy the sum whereof is this The Lord is my light and my life my strength and my salvation And now where shall David design his presence but where is his light where shall he desire his person but where is his strength where shall he wish his soul but where is his life and where shall he fix his habitation but where is his salvation even in communion with his God and this especially in the holy Worship of his Sanctuary No wonder then if above all things he desires and seeks after this one thing to dwell in the house of the Lord c. There are quos interpellat ad desiderandum finis ipse desiderandi says Tertullian well Tert. de paen Isa 57.20 There are those whom the end of one desire provoketh to another fluctuating souls whose motion is that of a troubled Sea in continual waves and no wonder if the Needle flit up and down the Compass whilst it is not fixt upon his Pole So no wonder if the mind of man wanders in multiplicity of desires whilst 't is not fixt upon Davids unum his one thing the enjoyment of his God 1 Pet. 2.11 We are here strangers and pilgrims The soul then pursuing sensual delights may haply find some Inne for a nights lodging but no house to make its home no object to make its center Our right habitation can there only be where is our true contentation our repose where is our rest and that is God and this by communion with him in Christ which communion with him in Christ we have in his ordinances and Christs ordinances are in Gods house Gods house then is that one thing above all things which most conduceth to the good of souls yea and welfare of States For no Nation ever prospered in which Gods house was prophaned and when judgment reacheth the Sanctuary who shall secure the City Ezec◠9 ◠6. Ps 75.3 Gen 32.26 The Prayers of the Church are the prosperity of a People whose united force is beyond that of men and Angels it prevails with God Eph. 2.3 it overcomes the Almighty not letting him go without a blessing But from whence is the Churches unity why from Loves union From which union of love it is that the faithful become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-members of the same mystical body fellow heirs of the same eternal Kingdom fellow-citizens of the same heavenly Jerusalem Yea such is the communion of love as not only makes many one but also one many hereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrysostom love not only combines ten thousand into one but also multiplies one into ten thousand For look how many lovers a man hath so manifold he is he hath so many eyes to see for him so many ears to hear for him so many feet to go for him so many hands to work for him so many tongues to speak for him and so many hearts to pray for him Thus the prayers of the Church by a communion of love become each mans in particular which are all theirs in the general And this is the incomparable benefit of the Churches Liturgy generally received that each one hath ten times ten thousand together imploring at the Throne of grace for that blessing he singly sues for Oh the sweet delight of those Closet contemplations when we could take a view of all the Congregations in England at one time of the Lords day in one place of the Lords house in one posture of bended knees and of lift up hands and eyes and hearts breathing one Prayer and closing one Amen! Oh how lovely were this in the sight of Angels how acceptable in the presence of God thus at once in an united force to wrestle with him for a blessing Gen. 32.14 as did Jacob And as such the Prayers such also the Praises of the Church the Militant being Eccho to the Triumphant Holy holy Isa 6.3 so in the Te Deum to Holy Lord God of Hosts that Song of the Cherubims in heaven and of Saints on earth Oh! had we this sacred Unity how soon would vanish our hateful Divisions O that all mens Ambitions and Covetousness were concentred in the Unity of David's desire to enjoy God in his Sanctuary to dwell in his house and devote themselves to his holy worship This the first particular of Davids Petition as to the Object emphatically asserted to be unum one thing 2. We proceed to this one thing as it is expresly described A dwelling in the house of the Lord. Of all the creatures God still hath some whom he calleth his as separate by a particular dedication and sanctification to himself Thus
of mens persons some are his elect and chosen Luke 18.7 Ezek. 44 24 Psal 105.15 Mal. 3.8 John 2.16 2 Sam. 7.5 of times and seasons some are his Sabbaths and feasts of servants and attendants some are his Prophets and Ministers of goods and chattels some are his Tithes and Oblations And thus of places and habitations some are his Temples some are his Houses in which Houses and Temples places dedicated to Gods worship and service he vouchsafes to dwell not as thereby confining his presence but therein declaring it For most true it is God hath no bounds of himself but himself his essence is infinite for immensity and omnipresence as well as for majesty and omnipotence He hath heaven for his Throne and earth for his footstool Isai 66.1 and therefore is not contained in Temples made with hands Seeing God then is not inclosed within walls nor confined by place how is he said to be in his Temple as in his house Why it is not to denote him contained but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo Judaeus gives the short yet full resolution God is present every where as containing all things not contained himself And so though in the immensity of his Omnipresence his being is in all places yet in the manifestation of his gracious presence his dwelling is more especially in his Temple and this in the holy ministrations of his Word and Sacraments And thus hath God his house on earth as well as his house in heaven which two have so good a correspondency in a communion of things Psal 102.19 that they have their analogy in a communication of Names And therefore as we finde in Scripture heaven is called Gods sanctuary so Gods Sanctuary may be called Heaven And thus however men despise the house of Gods worship yet is it the place where his honour dwelleth Psal 26.8 yea as his house above is coeleste solum earth in heaven so his house below it is terrestre coelum heaven on earth But now to attribute holiness to places and call our Churches Gods houses is not this superstitious and Jewish No sure we are otherwayes taught by our Saviour who saith expresly of his Fathers house Mark 11.17 that it shall be called the house of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all Nations it shall be called that is palà m erit habebitur it shall so every where be and be accounted as Beza himself gives the glosse And observe We finde not our Saviour using any severities so much as in zeal for Gods house that being prophaned he takes the whip in his hand as well as the Text in his mouth and scourgeth as well as reproveth he whips the oxen and those men more beasts then they the money-changers out of the Temple and justifies his Zeal by a Scriptum est it is written My house shall be called the house of prayer but ye have made it a den of theeves Now that part of the Temple where our Saviour did this was not Atrium populi the Peoples court that wherein the Jewes worshipped but that Atrium gentium the Gentiles court wherein those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.4.17 those Grecians and other devout persons spoken of in the Acts Acts 8.27 were admitted and worshipped For we may not think the Jewes who were so zealous for their Temples holiness we may not think they would suffer the Oxen to tread where themselves set foot so charily neither would they suffer shops and stalls and trade and traffick where themselves did not approach bâ—t cleansed and purified It was that court which was made a thorow-fair Mark 11.16 as appears by the peoples carrying vessels thorow it which none was but that of the Gentiles as being void of legall sanctity and without the first bounds of the Temple yet this being a place of publick prayer our Saviour will have it esteemed as Gods house whereby he establisheth the relative holiness of our Christian Churches The Jewes so zealous that nothing might come within their bounds of the Temple to profane them they were regardless of the Gentiles bounds as not so capable of profanation Our Saviour at once to convince the Jewes error as evill and vindicate the place of the Gentiles worship as holy he sayes of that court where the Gentiles did pray that it is his Fathers house and thereby establisheth the holiness of Christian Oratories to all Nations Wherefore if we be Christians we must approve of the publike places of Gods worship which publike places must be accounted houses of Prayer and if houses of Prayer the houses oâ— God and what is his is holy And now upon this our Saviours ground have all our Christian Churches been erected and as erected so consecrated Thus when Christianity gained first acceptance with the Imperial authority that famous Church at Jerusalem was consecrated by Eusebius and that at Alexandria by Athanasius And we may observe it was the Churches persecution by Heathens which hindred the building her Temples and sure then to pull down her Temples must be a persecution if not heathenish But why will our Saviour have his Fathers house called the house of prayer why not as well the house of sacrifice and of the Sacraments Quest or the house of prophesying and of preaching I answer Because without prayer all the rest are nothing Answ either as to Gods worship or our benefit And that hereby we see the excellency of prayer above all other duties and of publike prayer above all private devotions Thus I have opened unto you the house of the Lord and we shall proceed further to shew you how David dwells there and discover to you the length of his lease even for term of life so says the Psalmist 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 dayes of my life 1. How David is said to dwell in the house of the Lord. The dwelling David here speaks of is not such as if he would have the pallace of the King to be in the Temple of the Lord or as another Samuel himself continually to attend the Priest no his dwelling is not meant of a proper and continued habitation there but of a frequent and constant repair thither even in the mornings and in the evenings on the Sabbaths and on the Feasts dayes then to attend the publick solemnities of Gods worship and service Psal 84.4 And O blessed are they Lord that thus dwell in thy house they will be still praising thee And it 's worth our observing how Davids desire and resolution answers that of God himself who says of Zion This shall be my rest for ever Psal 132.15 here will I dwell for I have desired it The Lord delights himself in Communion with his Saints and well may his Saints then delight themselves in Communion with their God God dwels with the faithful as in his