sed materiam voluntati subministrat Tert. exhort cast c. 2. for that the Devil cannot impose upon the will a force and necessity but propose to the will an object and opportunity of sinning It is by confederacie with the Traitor in our bosom by conspiracie with our Rebel-lusts that Satan doth seise the Citadel of our hearts and surprise the strongest Fort and tower of our wills § 5 Again as for the World her temptations and allurements they are without us but it is the enemy within that destroys us The causes of corruption and guilt are not in our allurements Causas corruptelarum non in illecebris sed in cordibus habemus Salv. l. de gubern 6. but in our lusts not in the world but in our hearts And therefore We overcome the enemies that are without us by subduing the enemies that are within us even our lusts by whose treachery and violence Satan and the world bear sway in our hearts Eos qui foris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominatur Aug. tom 3. l. de agone Christ c. 2. and send forth their imperial edicts and command the soul A mans enemies then are those of his own house his own heart even his own lusts And of these we may complain with David in the greatness of their number they are many many streams from one fountain many branches from one root many lustful Affections from one original Concupiscence § 6. Which concupiscence is in the Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that dwelleth in us The sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.17 in an eminencie of evil as having in it the seed of all sins And therefore the Author of the Book De duplici martyrio attributed to S. Cypr. he gives us the quaint and experienc'd truth that plus est tollere peccatum quà m peccata it is a matter of greater difficulty to mortifie this one sin then to subdue all other sins We may say of original concupiscence strengthened and heightned by customary transgressions its name is Legeon for it is many Hydra-like it is a body with many heads and when we cut off one head one enormous impiety there presently sprouts up another of like monstrous nature like venemous guilt From the womb then it is of original sin and sinful custom as from the belly of the Trojan horse there does issue forth an whole Army of unclean lusts to surround the soul in all its faculties and the body too in all its members § 7. As for the faculties of the soul view we the Understanding and how do we see it surrounded with fleshly wisdom carnal reasonings humane inventions curious enquiries vain imaginations earthly contrivances View we the Conscience and how do we see it surrounded with erroneous principles misguided zeal false accusations and as false excuses groundless fears and a fearless stupidity The like might be said of the Memory and of the Will of the Heart and of the affections But pass we from the Faculties of the Soul to the Members of the Body and in them we see the Eyes surrounded with envy covetousness and adultery the Tongue with deceit revilings blasphemies and corrupt communications the Ears with slanders Heresies and false doctrines the Hands and Feet with theft murder violence and oppressions § 8. Yea from the particular members of the Body pass we to the several conditions of life And in them see how divers lusts not onely attend but pursue us if young intemperance if aged covetousness if rich vain confidence if poor murmurings if ignorant blind zeal if learned vain-glory if honourable pride if mean envy Lastly from our several conditions pass we to our best Imployments and we find how even in holy duties as in Tamar's womb Gen. 38.29 Zarah first thrusts out the hand but Pharez crowds him by and first gets forth the body thus in holy duties how often is it that the Spirit begins the work but the Flesh crowds forth into the action See it in Prayer when the soul quickened in devotion and raised by faith doth take wing and fly aloft in some gracious inlargements even then how doe worldly and carnal thoughts intrude themselves into the Closet of the heart and by their earthly weight pull down the soul from its heavenly height or else how do some suggestions of spiritual pride cast water upon the fire of the Sanctuary quench the heavenly flame the enlarged devotion of the pious soul Again in the attending of the worship of God and the ministry of his Word when the soul becomes affected with the beauty of holiness Psal 29.2 and begins to relish the sweetness of the Gospels promises yea to be inlarged in spiritual desires after a nearer communion with God and Christ in his Ordinances even then how do fleshly lusts oppose their carnal reasonings framing arguments of disswasion and discouragement from worldly interests erroneous principles and prejudicate opinions § 9. Yea in the solemn ministration of the blessed Eucharist when the longings of the the soul are enlarged its fervour of devotion heightned its very joy in communion with Christ encreased even then how do worldly and carnal suggestions or else nice and needless scruples or dark cloudy imaginations how do they too too often damp our faith dead our devotions perplex our thoughts and if possible hinder the gracious fruit and comfortable benefit of the most sacred service and most blessed Ordinance And now if the least atome of sin do spot the soul and the smallest transgressions qualifie for death and hell what shall we do whilst we behold an infinite swarm of corrupt desires an whole Army of lustful affectioâ—s surrounding us in all the faculties of the soul and members of the body in our several conditions and even in our best imployments what shall we do but fly to the Lord for succour even to the Lord of hosts the Captain of our salvation Christ Jesus blessed for ever Heb. 2.10 and cry we unto him as David here does Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 10. 2. The violence of their hate they hate me with a cruel hatred From that Rom. 6.12 we observe that Sin hath the power of a King even to reign over them who cast off Kingly power and from Rom. 7.23 we observe Sin hath the force of a Law to command them who bear down all Law by force they whom no Law of God or man can bind the Law of Sin holds fast the most licentious and lawless are to their lusts the greatest captives and slaves This for the power but see further the violence and rage of Lust when once it steps into the royal chariot of soveraign command how does it Jehu-like drive furiously 2 King 9 20. though it be upon the very precipice of death and hell The wickedness of the ungodly the Prophet
glory to reward their constancie Be it so then O afflicted soul that thou liest under heavy pressures length of time adding to their weight of misery yet that neither the burden nor continuance of thy trouble may bear down thy patience or break off thy constancie here is a Center of rest for thy soul a ground of comfort to establish thy faith even the firm assurance Christ gives us in his Word of his indulgent care over his Church and chosen 2. Our Lord Jesus Christ in his indulgent care over his Church and chosen he makes thine afflictions the longer that thine humiliations may be the deeper and by how much thou art the more firmly rooted in humility by so much shalt thou be the more fully established in grace 2 Cor. 12. Thus S. Paul he is no sooner stept out of heaven but he is presently set upon by hâ—ll he hath no sooner done conversing with the Angels v. 7. but he is presently buffeted by Satan and his temptation is still continued v. 8. notwithstanding his supplications are so often renewed And wherefore was it but that he might be the more fully humbled That he was wrapt up to the third heaven could not secure him from the danger of sin or hell O the vanity of mans mind and the deceitfulness of his heart S. Paul so holy so humble yet is he in danger of spiritual pride of being exalted above measure even puffed up in conceit above what he was lift up in exstasie Wherefore it must be a strong buffeting and of long continuance to beat down this pride and quell this haughtiness Thus it would be a matter of much support to the faithful in their affliction to discern aright also what is the good in temporal distresses as well as in spiritual temptations what is the good to comfort as well as what is the evil to afflict For that both the adversities and prosperities of this life they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their bitter-sweets In every worldly good there is some vexing evil and in every worldly evil there is some comforting good And therefore in all our afflictions we should rather exercise our patience then our passion our grace of humility and meekness rather then our affections of grief and anger unless it be that we turn the stream into the right channel by mourning for sin and a penitential indignation against our iniquity This this is to master our passions in making our temporal troubles become serviceable to our spiritual advantage This the practice and profession of the faithful in the Prophets hymn Isa 26.8 In the way of thy judgments O Lord have we waited for thee In the dispensing of which judgments it is Gods method to put in the sickle when the harvest is ripe Joel 3.13 Isa 63.6 Gen. 15.16 Jer. 51.13 to tread out the grapes when the wine-press is full to cut off a people when the measure of their iniquity is made up Thus the end of Babylons peace and the measure of her sin meet together And It is time Lord saith David to put to thy hand for men have made void thy law Ps 119.126 Such is the rage of the wicked in their impiety and such the impudence of their sin that they seek to rase the very Ordinances of God and cancel the very Records of Heaven in casting out the name and worship the fear and service of the Lord out of his Church And when it is thus with men then is it time for God to put to his hand in the fury and vengeance of his wrath then is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixt and set time Ps 102.13 which his wisdom and justice hath preordain'd and constituted in which notwithstanding the low expectations and small preparations notwithstanding the seeming impossibility of the means and real improbability of the act he shall wound and strike through his and the Churches enemies Ps 110.5 Ps 16 8. Ps 100.5 And therefore is he said to be at her right hand emphatically declaring his readiness of presence and of power for her protection and deliverance Now in this way and method of his judgments it is that the faithful wait for him whilst worldly men and carnal minds murmure and complain quarrel and repine grudge and blaspheme They wait even till the measure of others sins and their own sufferings be full knowing well that Gods chastisements upon his Church they are not to consume and destroy but to purifie and refine Isa 1.25 Mal. 3.2 3. Isa 27.9 And therefore shall there not be one degree of heat more in the fire nor one moments continuance more in the furnace then the metals refining requires not one dram or minute more of affliction then the Church's purifying calls for And for this reason the faithful in all humility submit unto Gods will thereby making it appear that the desire of their soul is to his name that he may be glorified rather then that they may be delivered preferring suffering before sin affliction before transgression a continuing in distress before an engaging in what is wicked and rebellious 3. When God answers not prayer by enlargements of comfort Isa 50.10 he then does it by strength of support composing the soul to the purest and perfectest act of obedience upon earth even to rely upon God in his promises by faith when there is no sensible testimony of his love To depend and rest upon God under clouds and desertions Job 19.20 21.25 c. 2 Cor. 1.8 9 10 is a secret martyrdom of the soul advancing Gods glory in its deep affliction and preferring the truth and faithfulness of Gods promise above all Satans suggestions or its own fears Be it so then O thou afflicted soul be it so that God does delay yet does he not deny the returns of his love in the refreshings of his Spirit but he is therefore the longer absent that thou mayst be the more eagerly longing and thereby the better prepar'd to receive his blessings of love and to prise them Spiritual enlargements as all other good things they are more prised in their want then in their enjoyment Sol nisi cùm deficit spectatorem non habet says Seneca Men most look after the Sun when his light is eclypsed and so do our souls after Christ when his favour is clouded his face hid Thus how often is it that God does put grace in the soul when yet he does not publish it in the conscience And so it is with the faithful as with Moses Exod. 34.29 Moses his face shines to the Jews when yet he knew not of its lustre himself Thus many times the faithful have their graces eminent in others observation when yet they discern them not in their own apprehension God giving supporting strength when he withholds enlarging comforts The Rules of Direction 1. Keep faith and a good conscience For as a ship tossed with contrary winds such
brings in the Directory and sets up Lay Elders and all upon this ground That what they did was conformed to the Doctrine of the Scriptures of whose interpretation themselves would be Judges But at the heels of the Presbyterian follows close the Independent and treading in his steps at last over-teacheth him in his design and carries away his Helena from him he pulls down the Classes and the Synod as humane inventions and remains of Antichrist denying That by the Scripture any Presbyters or persons whatsoever ought to have power over the Churches of Christ which are by Scripture-rule Independent in their Government to any Secular or Ecclesiastical power whatsoever And for this they urge their Scripture Texts with much heat of contention against the Presbytery pleading this their common ground of interpretering Scripture by the Spirit whose inspirations and revelations they pretend to above what the Presbytery dare own or acknowledge As then in joyning the Authority of the Scripture with the judgment of the Church was our Reformation so is it Satans subtlety and the Jesuites design both acting by the Enthusiast That in dividing the judgment of the Church from the authority of the Scriptures may be our ruine To the prevention whereof what God hath joyned together let no man put asunder The Word of God and the Ministry of the Church for so faith Christ in Instruction to his Apostles Go ye disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and teaching Teaching whatsoever I have commandâ—d you 2 Having resolved you the three seasonable Questions we proceed to clear unto you two Vulgar Errors no less dangerous then epidemical as mischievous in their consequents as spreading in their infections First That the sacred Scriptures are the onely rule of all mens actions Secondly That every man may be an Interpreter of sacred Scripture Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand and primary falshood which laid the ground for all that division and disobedience which hath of late broken forth into violence and blood both in Church and State 1. That the sacred Scriptures are the onely rule of all mens actions 1. Vulgar Error An opinion however made plausible yet is it indeed pernicious To state the case right That the Sacred Scriptures are our perfect rule of direction as to the knowledge of supernatural Truths in the objects of divine Faith and the exercise of supernatural Graces in the duties of Evangelical obedience we willingly acknowledge and therefore reject all humane Traditions urged by the Romanist as supplements to the Doctrine of Faith and Codicils to the Testament of Christ But now that the sacred Scriptures are our onely rule of direction in matters Civil or Natural especially as extended by the Brethren of the Separation to indifferent actions whereas indeed this opinion makes no actions to be indifferent all being commanded by the Word of God This we can by no means admit of it being an opinion which makes an inâ—et to all Schism and Sedition For Beloved upon diligent search and judicious observation you may finde That in the Controversies of this last age since the Reformation they who have so earnestly preached printed and what not for the change of Church Discipline and Government they have certainly made this the head Theorem of all their Pulpit discourse the very Corner stone of all their Babel-argumentation That simply whatsoever we do and are not thereto commanded and directed by the Word of God it is sin As if when God gave his Scriptures he then made null the Law of Nature and of Right Reason which Law of Nature and Right Reason imprinted in our hearts is as truly and indeed the Law and Word of God as that written and printed in our Bibles And therefore Non differet Scripturâ an ratione consistat Tert. de cor Miâ— c. 4. so Tertullian it will not matter much whether our warrant be from Scripture or from Reason both being the Word of God onely with this difference That Humane Reason is subordinate to Divine Revelation Besides if the Scriptures are the onely rule of all our actions then where there is no Scripture there should be no rule and where no rule no Law But to the Gentiles having no Law written in Tables there is a Law written in their hearts Rom. 2.15 and according unto this Law their Consciences do either accuse or excuse them And thus If the Gentiles have a Law then have they a rule of their actions and that to excuse too and so not every thing which is done without direction of the Scriptures is therefore sin nor yet the written Word the onely rule of what is Natural and Civil To say as some do to mitigate the rigidness and harshness of this opinion to say That the Scriptures are the rule of all mens actions in those general maxims dispersedly and occasionally set down of doing unto others Matth. 7.12 as we would they should do unto us and of doing all things decently 1 Cor. 14.40 Rom. 15.2 Phil. 4.8 orderly and to edification and the like especially of doing whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report c. This were indeed to the purpose if those maxims known principles of Nature and Reason had never been heard of but by Scripture Revelation But in that holy Scripture points us expresly to those maxims in general it withal directs us implicitely to the use of Nature and Reason in all ordinary affairs in particular To convince you more fully of the great danger see the evil consequents of this Erroneous opinion which are especially these three 1. An unavoidable guilt of Superstition 2. A vexatious perplexity of Conscience 3. A seditious contempt of Humane Laws whether Civil or Ecclesiastical First An unavoidable guilt of Superstition For that this opinion takes away the indifferency of things and actions making all necessary as commanded or else to be sinful So that it is well observed the Romanist and Separatist as they go upon contrary grounds yet both false so they run into quite contrary errors yet both superstitious The error and superstition Affirmative on the one hand that 's the Romanists who cutting short the Scriptures perfection impose Humane tradition with an opinion of absolute necessity and divine authority The Error and Superstition Negative on the other hand that 's the Separatists who extending too long or rather laying too low the Scriptures perfection they condemn Natural and Civil Actions with a censure of being sinful which yet the Word of God condemneth not And thus to take away what is indifferent in its self by commanding it as absolutely necessary or forbidding it as absolutely unlawful is Superstitious By commanding it as necessary when Gods Word requires it not and by forbidding it as unlawful when Gods Word condemns it not Secondly A vexatious perplexity
sweet is thy mercy let be the more eager my longings that so my whole life on earth may be a continued breathing after that eternal fellowship and communion with thee in Heaven thus thus let me wait even all my life all the day Vers 6 7. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Remember not the sins of my youth nor my transgressions according to thy mercy remember thou me for thy goodness sake O Lord. § 1. O My God thy former mercies are pledges to me of thy future grace Wherefore remember O Lord thy tender mercies and thy loving kindnesses which have been ever of old Psal 90.2 exhibited by thy Spirit in this Sacrament Are not thy mercies O Lord like thy self from everlasting to everlasting thy mercies they have been ever of old and sure the streams cannot fail where the fountain is inexhaustible and such is thy good goodness § 2. But how is it then that my soul dwels in darkness if thou be light how is that I remain disconsolate and miserable if thou Lord art so gracious and merciful thou lovest to be importuned in prayer Isa 43.26 and thereby as it were minded of thy mercy not that that thou art forgetful of thy love but that thou wouldst have us sensible of our wants Wherefore least thou shouldst do as my sins have deserved cast me out of thy thoughts let my humble suit mind thee of thy mercies Thy tender mercies for it is no ordinarie medicine that will cure my soar no mean mercy that will save my soul the sadness of my affl ctions requires the tenderness of thy compassions wherefore Remember O Lord thy tender mercies Psal 42.7 § 3. Mercies O how does one deep call upon another the depth of my multipli'd miseries calls loudly calls upon the depth of thy manifold mercies even that mercy whereby thou dost pardon my sin and help mine infirmities that mercy whereby thou dost sanctifie me by thy Grace and comfort me by thy Spirit that mercy whereby thou dost quicken me with life and preserve me from death that mercy whereby thou dost deliver me from Hell and possess me of Heaven Remember O Lord all those thy mercies thy tender mercies which as they have been of old unto thy Saints so now seal them unto thy servant in this blessed Sacrament § 4. And as thou seals me thy tender mercies so convey unto me thy loving kindnesses even those enligthning gifts those beautifiing graces those refreshing comforts those divine manifestations of thy presence those secret aspirings of the soul those devout raptures of the Spirit those divine meltings of the heart that peace of conscience that joy in the holy Ghost all these thy loving kindnesses let me in some proportion of measure taste if not in some measure of fulness enjoy in a blessed communion with thee my Jesus in this sacred solemnity § 5. Thy Saints of old how have they come from this thy Table satisfied with good things and like Giants refreshed with wine Psal 65.4 furnished to every good work and strong to resist the temptations of Satan having been made partakers of thy precious blood which thou shedest for them how have they been animated in the profession of faith to shed their dearest blood for thee Yea remember those thy former mercies to mine own soul when I have come with sorrow and returned with joy come trembling in fear and returned exulting through faith come fainting and weak returned strengthened and confirmed And what Lord hath thy Table been so sweet a refreshing and shall it not be so still to my soul if I come the oftner shall I return the sadder and by how much I am the more eager in my desires wilt thou be the further off in thy fulness § 6. This indeed my sins have deserved but thy mercies they are tender and will not deal with me according to my deserts wherefore remember then thy old mercies not my old sins thy tender compassions not my present transgrssions call not to mind the sins of my youth to visit them upon the years of my riper age wean me from my youthful sins and give me not over by a just judgement upon their provocation to more manly more stubborn impieties Just it were that the sins of my greener years should deprive me of thy blessing in my riper age but whilst my sins move thee to wrath let thy compassions move thee to mercy that so my former unworthiness with-hold not from me the blessing and grace of thy present Ordinance remember thou me in this according to thy mercy for thy goodness sake O Lord. § 7. According to thy mercy not mine for I have forsaken those mercies thou madest mine own in being cruel to my self by my sin Jon. 2 8. Psal 59.10 17 through distrust of thy promise upon presumptions in thy mercy yea let it be for thy goodness sake not mine for in me Rom 7.18 that is in my flesh dwelleth no manner of thing that is good let thy goodness then be the motive thy mercy the rule of all that grace and of all those blessings thou vouchsafest unto my soul Vers 8 9 10. Good and upright is the Lord therefore will he teach sinners in the way The meek will he guide in judgement and the meek will he teach his way All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies § 1. GOod and upright is the Lord therefore will he teach sinners in the way The true knowledge then O God of thy will is the gracious manifestation of thy goodness Good is the Lord in the graciousness of his promises upright is the Lord in the truâ—h of his performances and this grace and truth which is the habitation of his Throne is the refuge of the sinner the sanctuary of the penitent whom he teacheth in the way even the way of truth the way of holiness the way of life § 2. The Lord is good And where Oh my soul canst thou better tast the goodness of the Lord then in this blessed Eucharist Psal 34 8. the sacred feast of the Lords goodness and as his goodness doth invite thee so let his uprightness encourage thee for that faithful is he who hath p omised faithful to give according to his promise healing for thy wounds strengthning for thy weakness comfort for thy sorrow yea give that which is the compendium of all spiritual good things Rom 5.1 2 Peace of conscience and joy in the holy Ghost § 3. Why art thou so heavy O my soul and why art thou so cast down within me Psal 42.11 Is it because thou hast broken the Covenant of thy God even the Covenant of reconciliation sealed thee by the Sacrament and that thus by thy sin thou art become at enmitie with thy maker Be it so yet will not the Lord who is good be as gracious
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
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
wages of iniquity 2 Pet. 2.15 to curse Israel he tempts Judas with horrid treason to betray his Master Luk. 22.2 3. he tempts Annanias Act. 5.3 4. with cursed sacriledge to alineate to his own use what he had dedicated to Gods service Thus also when he sees the heart set upon ambition Numb 16.1 he tempts Corah with desperate rebellion he tempts Absolon with unnatural treason 2 Sam. 15.10 he tempts Arrius with blasphemous Heresie he tempts Julian with horrid Apostacy § 16. But now on the contrary as an Arrow shot against a Rock may be broken but cannot enter thus temptation to the soul it shall be repell'd where no lust is within to give admittance Wherefore though Satan tempt our Saviour yet are the darts of his temptations shot in vain He finds nothing in him Joh. 14.30 nothing in Christ of carnal or earthly affection whereon his temptation might fasten it self In us then it is the treacherous correspondencie of the flesh with Satan and the World which betrays our souls to their assaults So that to fortifie the soul against their sinful temptations the surest means is to mortifie the flesh in its corrupt affections Rom. 8.13 § 17. Now when the solemnity of the holy Eucharist is celebrated Job 1.6 it is a day when the sons of God come to present themselves before the Lord and we may be sure Satan will also come among them not only to accuse every unworthy Receiver but even to tempt the worthiest that receives tempt him with wandring and worldly thoughts with flat and dull affections yea it may be with spiritual pride with formal hypocrisie or impure imaginations Wherefore it will be a second Case seasonably proposed How we may best attend this sacred solemnity that we be not entangled in Satans net Answer By having our eyes ever towards the Lord our souls fixt and intent upon Christ in the sufferings of his Passion the power of his Resurrection the glory of his Ascension and the benefit of his Intercession And this with the enlargements of contrition of faith of love of prayer and of praises § 18. This a fit exercise for the whole solemnity of Administring but especially in the very act of receiving when the Minister comes towards thee O thou devoted soul with the Sacramental pledges of Christs body and blood raise thy self in this or the like ejaculation of fervent prayer O my Jesus thou boundless mercy and glorious purity by thy Spirit pierce into every faculty of my soul cleanse out every corner of my heart and so sanctifie and enlarge me that I may become a fit temple an holy habitation for thee the Lord of life and Prince of glory This done when the sacred bread is administred to thee with a Take eat the body of our Lord Jesus Christ then in thy silent meditations by a commemoration of faith behold Christ in the garden Luk. 22.44 and see him in his anguish of soul and agony of blood prest under the weight of mans sin and Gods wrath This being over behold him betrayed by Judas apprehended by the Jews and dragged away to the High-Priests palace where Mat. 26 67. in thy commemorations of faith behold him spit upon blindfolded and buffeted and after that hurried away to Pilate's Judgment-hall where being falsely accused see him unjustly condemned and after he is scourged with whips Mat. 27.2.11 crown'd with thorns and sceptred with a reed mock'd and despightfully used behold him in thy meditations bearing his cross till he faints under it § 19. At last coming to Mount Calvary see his limbs stretcht and violently distorted his hands and feet digg'd and bor'd and at length his precious body nail'd to his Cross where fix thy meditations of faith in an exercise of contrition and love that as S. Paul thou mayest become crucified with Christ Gal. 2.20 and with good Ignatius in a Pathos of devotion cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh my love and therein my life my joy my Jesus he is crucified And in this melting extasie of contrition and love continue till the Cup be presented thee with a Drink this the blood of our Lord Lord Jesus Christ which thou receiving as from Christ in an awful and devout reverence in a renewed contrition of heart and devotion of love renew thy meditations of faith and in them whilst thou beholdest thy Saviour hanging upon his Cross seeing thou canst not conceive his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his unknown sufferings as the Greek Church calls them seeing thou canst not conceive the Sea of sorrows which overwhelmed his soul see oh see those Rivers of blood which overflowed his body And life flowing out with the blood see him seal a Consummatum est to his Passion and our Redemption with a giving up the ghost § 20. And here say within thy self Who is it in a challenge to the Law and Sin and Satan who is it that condemns seeing it is Christ that dyed Rom. 8.34 my Surety my Saviour who thus offers up himself a sacrifice for my sins And therefore presenting thy self in the presence of thy God and his holy Angels raise thy soul in this apprehension of faith That whatsoever is the guilt of Sin the accusation of Satan or the curse of the Law all is taken away cancelled and abolish'd by the merit of Christs passion And therefore in thy meditation of holy faith send forth this ejaculation of fervent prayer Look down oh look down heavenly Father from thy celestial sanctuary and behold the sacred Hoast the death the passion of my crucified Saviour whose blood of sprinkling speaks better things then that of Abel's even things of grace and mercy of pardon and peace Eph. 4 8. Col. 2.15 § 21. And here from the Passion of thy Saviour proceed in thy meditations of faith to his Ressurection and behold him leading Captivity captive triumphing gloriously over sin and Satan death and hell From his Resurrection follow him to his Ascension and raised by faith Heb. 7.25 behold him at the right hand of the Father in glory where He ever lives to make intercession for us And therefore presenting thy self before the Throne of grace powre out thy soul in prayer in the mediation of Christ Jesus that God would make good to thee the institution of this holy Sacrament as the seal of his Covenant of grace giving thee a communion with the Lord Jesus in all his benefits that so the pardon of thy sins being sealed a supply of grace exhibited and the earnest of glory confirmed thy whole man may be further sanctified and eternally blessed And now let the close of all be lauds and praises even Halleluiah salvation be unto our God and unto the Lamb for ever Rev. 7.10 Vers 16 17. Turn thee unto me and have mercy upon me for I am desolate and afflicted The troubles of my heart are enlarged O bring thou me out of
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
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
is an everlasting love Jer. 31 3. a love that will not end in hatred This is that God himself tels us by the Prophet I am the Lord I change not Mal. 3.6 therefore ye sons of Jacob are not consumed 2. The stability of Gods Covenant God tells us he will make an everlasting Covenant with his people And how is it everlasting Jer. 32 40. Why says God I will not turn from them to do them good This Covenant of Grace declared by the Prophets and confirm'd by Christ was long before made to Abraham Gen. 22.16 The sum of which Covenant the Apostle gives us Heb. 6. where he tells us that when God made promise to Abraham because he could swear by no greater Heb. 6.13 14. he sware by himself saying Surely blessing I will bless thee and multiplying I will multiply thee Surely the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus and the Vulgar render nisi unless Unless blessing I shall bless thee and multiplying I shall multiply thee And so indeed it is right the usual manner and form of an execratory Oath among the Hebrews the sense which is depending upon this expression being implied by the Figure Aposiopesis So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi benedicens benedixero tibi as if the Lord had said Unless blessing I shall bless thee and multiplying I shall multiply thee let me not be accounted God that is let me not be accounted faithful and true And thus because God could swear by no greater He sware by himself Now this being the form of Gods Covenant by way of an oath what is the substance and matter of it Why this Blessing I will bless thee and multiplying I will multiply thee Which gemination of words is to signifie a cumulation of Gods blessings And thus our former Translation may be a good Gloss which reads these words thus I will abundantly bless thee and multiply thee marvellously Which promise was made good to Isaac and the Jews in temporal blessings and an earthly inheritance the Types and Figures of Christ and the faithful to whom this promise is made good in spiritual graces and an heavenly kingdom And therefore this Covenant made unto Abraham Ps 105 10 is call'd an everlasting Covenant which it could not be if not extended to the times of the Gospel in respect of those spiritual graces and heavenly blessings bestowed upon Christ and by him upon his body the Church Now it is said that God willing more abundantly to shew unto the heirs of promise the immutability of his counsel Heb. 6.17 confirm'd it by an oath And wherefore this Was it to make his obligation more firm No but to make our consolation the more sure v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation By two immutable things his promise and his oath in which it was impossible for God to lye to lye that is to revoke or recall his word whereby man might be disappointed of his hope Now we must know Gods covenant is not made the more firm or sure by oath then by promise for Gods truth as his nature is without any variableness or shadow of change Jam. 1.17 and it is not any thing that can possibly add to its immutability As to infinity in respect of extension so unto immutability in respect of firmness there can be no accession of parts or addition of degrees Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise and therefore meerly to shew unto the heirs of promise the immutability of his counsel he confirm'd it by an oath Which was for the greater testimony of his grace in the stronger assurance of our faith being fixt upon the firm stability of his Covenant 1 Joh. 2.1 3. The merit of Christs passion and benefit of his intercession both which we are directed to by S. John My little children these things I write unto you that ye sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins He is the propitiation for our sins in the merit of his passion and he is our Advocate with the Father in the office of his intercession In the merit of Christs passion it is that he became our ransom 1 Tim. 2.6 and so we saved by his death and in the benefit of Christs intercession it is Rom. 5 10. that we are said to be saved by his life for that he lives to make intercession for us So that as the end and purpose of Christs passion was our redemption so the very end and purpose of Christs intercession is our salvation And thus is Christ become our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High-Priest Heb. 4.14 Heb. 2 17. Heb. 3.1 whose proper and peculiar office it is to make attonement for his people and therefore Christ can no more reject a penitent sinner then he can deny himself an alsufficient Saviour Wherefore see S. Pauls confident challenge that he makes Rom. 8 34. Who is he that condemneth it is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who is it that condemneth since it is Christ that died for us redeeming us with the price of his blood Oh what filth will not this Fountain cleanse what wound will not this Balm cure what guilt will not this merit expiate But further yet who is he that condemneth since it is Christ who not only died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather who is risen again having by his almighty power led captivity captive and triumphed over Satan the Law Eph. 4 8. Heb. 8 1. Ps 110.1 and Sin even death the grave and hell and is set down at Gods right hand until he make all his enemies his footstool Yet is not this all Who is it that condemneth since it is Christ who not only died rose again and is set down at the right hand of God but who also makes intercession for us This the Complement of all Consider we must if we will rouse and raise our faith consider we must the price of Christs blood in his passion the power of his might in his resurrection and the glory of his Regal dignity in his session at Gods right hand yet above all consider Christ being our Advocate with the Father his intecession in his Priestly office and then have we the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 7 25. our Saviours saving us unto the uttermost even in that he lives to make intercession for us Hereby it is that he is able to save us to the uttermost whether it be in perpetuum as the Vulgar or in plenum as Erasmus whether it be for perpetuity of time or fulness of measure Christ is
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
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
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
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
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
was not worthy this was that I say which made them endure with chearfulness Heb. 11.26 Hug. Cardin. in loc and persevere with constancie even the respect they had to the recompence of reward Consideratio praemii minuit vim flagelli the consideration of the eternal reward weakened the force of the temporal trouble The Rules of Direction 1. Betake thy self to a sincere repentance in a strict examination of Conscience a solemn humiliation of soul and a true reformation of life 1. A strict examination of Conscience for that the same afflictions may be at once as persecutions for righteousness and trials of grace so also corrections for sin Indeed sin is the cause of all affliction so that Christ he had not suffered had he not took upon him our sin And therefore did Elibu say right Job 36.7 8 9 10. that though God withdraws not his eyes from the righteous yet does he suffer them to be holden in cords of affliction that he may shew them their transgressions and so opening their ear to discipline they may return from their iniquity Requisite then it is that the children of God in their afflictions take up the resolution of the faithful Lam. 3.40 to search and try their ways to find out not only those sins which have procured but which have deserv'd the afflictions of Gods hand And this is no ways done but by str ct examination of Conscience that key which unlocks the Closet of our hearts where all our Books of Accounts lie And when this is done to prevent the subtlety of Satan and the deceitfulness of our own hearts let Davids prayer be a part of our devotion Search me O God and know my heart try me and know my thoughts Ps 139 23. and see if there be yet any wicked way in me and lead me in the way everlasting 2. A solemn â—umiliation of soul Sin is the sting as of death so of suffering And therefore the feeling of our suffering is to lead us to the sense of our sin and so our correction is for our humiliation But if desolation be threatned Isa 26 11 Isa 42 25. Mic. 6.9 and we not instructed if Gods hand be l fted up and we not see it yea if the fire burn and we not feel if the rod speak and we not hear but as we have been wanton in mercies we be senslâ—ss too in judgments needs must our ruine be as desperate as our hearts are stupid Whereas he makes an happy advantage to his soul who gains repentance by his trouble for he shall then get salvation by his repentance 3. A true reformation of life The poison taken out of the Viper it becomes an wholsom medicine and the curse taken out of affliction it becomes a divine admonition and is made use of by God upon his children Ps 119 71. not to destroy but to instruct not to plague but to heal Thus saith David It is good for me that I have been afflicted v. 67. and what 's the reason In that before I was afflicted I went astray but now have I kept thy word What wise Patient theâ— will not more prise the healthfulness then loath the bitterness of that potion which is prescrib'd him by an able careful Physitian And so what dutiful Child of God will not more value the benefit then fear the sufferings of those afflictions which are laid upon him by so wise and indulgent a Father Needs must this administer much comfort to the afflicted Saints of God Isa 48.10 rightly to consider that God casts into the fornace of affliction non ut frangatur sed ut coquatur as S. Augustine not that the vessel may be destroyed but renewed made what S. Paul was Act. 9.15 2 Tim. 2.21 a vessel of election or as S. Paul speaks a vessel of honor meet for the Masters use Seeing this then is one main end of afflictions the overthrow of sin and the renewing in grace be careful O thou afflicted soul Gen. 35.1 c. in this even the reformation of life Thus it was with good Jacob when he was afflicted with the cruelty of his sons and the fear of the Canaanites he then remembers his vow and fulfils it he then orders his houshold and reforms it then the strange gods are put away and in zeal to Gods worship he goes to build him an Altar at Bethel Doubtless he loseth the benefit of afflâ—ctions that is not better'd by them for that like Jonathan's arrows they are not intended to the godly to wound 1 Sam. 20.20 but to warn not to kill but to admonish Outward afflictions become like the cloudy pillar they have a dark side to the Egyptians that is wrath and vengeance to the obstinate but a light side to the Israelites that is correction and instruction to the penitent The metal and the dross have the same fire but not the same effect the metal is refin'd and the dross is consumed yea the same judgments of God are to the godly corrections and trials which to the wicked are vengeance and punishment The sufferings of the godly though materially the same yet differ much from those of the wicked even as much as chastisements of love differ from judgments of wrath or healing medicines from destructive potions To illustrate this Suppose two men have their hands cut off the one by sentence of the Judge the other by the advice of the Chyrurgion the matter of the suffering is the same not the manner and form for to the one it is a cure to the other a punishment to the one an healing of a sore to the other an executing of justice The afflictions then of Gods children they are not formal punishments for that though they be occasioned by sin yet are they not inflicted by way of revenge which is the true nature of punishment properly so called Indeed God cannot be rightly said to punish those sins which he forgives for that Christ being our Mediator takes away guilt and punishment too Jer. 31.34 And therefore God so forgives iniquity that he remembers it no more But sure remember it he does if after forgiveness he yet punish it Whereas then 2 Sam. 12.14 notwithstanding God had told David by the Prophet that he had put away his sin yet he both threatens and afterwards executes wrath against him by reason of his sin And whereas Numb 14.23 notwithstanding God had told Moses that he had pardoned the people yet he tells him that none of them that murmured should enter Canaan In both these we may not think that there was any punishment by way of satisfaction unto God but chastisement by way of admonition both to themselves and others For where there is remission there is perfect reconciliation and where there is perfect reconciliation there must needs be full satisfaction So that Rom. 8.1 There is no condemnation to them which are in Christ Jesus and if
77.5 mancipia praesentium captived in our judgment to things present but do with David consider the days of old and the years of antient times the Church presents us with a view of that her so glorious a deliverance from under the bondage of Egypt and from under the captivity of Babylon and these so eminent before Christs coming in the flesh And since his ascension to heaven the Church presents us with that her so glorious deliverance from under the Roman tyranny and after from under the Arian fury and of later years from under the Anabaptists frensie These the deliverances of the Church Oecumenical But which is more full to our present and particular comfort the Church presents us with her deliverances here at home which have been national as that from the Danish inundation of Idolatry that from the Romish infatuation of Popery and that from the Marian deluge of blood and flames of violent persecution Thus God having delivered this his Church from the conspiracies and violence of forein and homebred enemies from the fire and sword the wit and malice of cruel persecutors From these experiments of deliverance she raiseth her faith to an humble assurance that he will in the end of all deliver her from the compendium of all the present rage of Heresie and furious zeal of Schism 3. The pleadings of Gods providence thereby justifying the cause of his Church and discovering the wickedness of her enemies Thus it was of old Corah and his company mov'd with malice and envy conspire against Moses and Aaron Num. 16.1 c. thereby striking at the root of Magistracy and Ministry But see the event cleer contrary to their design and expectation God so orders the matter in the pleadings and disposings of his providence that thereby Moses becomes more honorable and Aaron more eminent both the Kingly and Priestly office more illustrious in the eyes of the People And if we pass from the sacred Scripture to Ecclesiastical History we find that whilst the cruel Persecutors of the Primitive Saints thought to have drowned Christianity in a sea of blood yet then was sanguis martyrum semen ecclesiae the blood of the Martyrs the seed of the Church which became enlarg'd not destroyed by the sufferings of the Saints In all those flames of persecutions the Church like Moses bush Exod 3 2. Num 17 8. it consumed not but like Aarons rod after her night of distress she became more fresh and flourishing more eminent for the purity of her faith and holiness Christs conquest over his enemies is not only military by a potent and prevailing force but especially it is judiciary by just and righteous pleadings Jer. 2 9. Mic. 6 9. and therefore he first strikes with the rod of his mouth to conviction and then with the rod of his hand to destruction God in the execution of his judgments upon the wicked he likes well that mens consciences subscribe to the equity of his proceedings their own practises witnessing against themselves and their own witness and law too condemning them Open we our eyes then and see In the Churches distress whilst God frowns upon his people in correcting their sin how does he still own them in pleading their cause justifying their profession of righteousness and faith by the very cross actings of their enemies designs Yea it is worthy our observation That whereas the Enemies of Christs Church have urg'd Gods owning them and their cause by a continued series of temporal successes though this in its self a Turkish argument and so not fit to overthrow or stagger a Christians faith how does God retort the argument by giving such signal and remarkable passages of his Providence that they seem very near giving up to a reprobate sense who after the voice of Gods word shall stop their ear to the voice of his providence in which he brings the pens and tongues and practises of the Churches adversaries to make good her cause and justifie what she hath taught and profest Look we upon the present estate of the Church of England and how do we find it too unhappily like that of the Church of Judah For that we may say of our several Factions and Schisms what they say of the children of Ammon Moab and Mount Seir 2 Chro. 20.10 we may truly say of them that the Church not invading and subduing not quelling and suppressing them when we came out of Egypt even when by a religious Reformation we forsook the Romish superstition Behold how they reward us even to cast us out of our possessions v. 11. not only the possession of our own temporal estates but even of Gods holy worship Now in the depth of this calamity in which we seem to be forsaken of God herein does God own his people that he lays upon their adversaries the curse of the Midianites Ammonites and Edomites v. 23. even one to defeat and destroy another True it is Gods power is invincible Ps 44 4. his wisdom unsearchable and his judgment unavoidable so that he can command deliverance for Jacob or if that will not do it he can create help for his people Yet such is the wonder of his providence that he orders seeming casualties particular unexpected and unthought of emergencies to bring forward his peoples deliverance Of which we have ample testimony in the history of Ioseph's advancement by Pharoah and Esther's by Ahasuerus the one to preserve Israel in the cradle and the other to restore him from the grave Things independent in their relation unsubordinate in their being God oftentimes makes them concur in the order of his providence for his Church's restauration that the World may know it is the counsel of his will and the work of his hand acted to this end even the greater glorification of his own name and the clearer justification of his peoples cause Let the providence of God frame the Argument of Divine conviction in what mood or figure he please sure I am God will so order the Premises that the Conclusion shal be his own glory and his Church's good which two are never more eminent then when in the pleadings of his providence God justifies the cause of his Church and discovers the wickedness of her adversaries The Rules of Direction Ps 73.17 1. With David enter the Sanctuary of God Interiora veritatis penetralia so S. Ambrose Search the more secret mysteries of Gods truth So shalt thou find the ground of thine impatience is thine ignorance v. 22. that thou art velut jumentum as a beast before the Lord As a beast thou look'st upon the affairs of this life in their outward appearance with the eye of sense thou doest not so well view them in their secret providence by the eye of faith For that thus viewing the ungodly in their prosperity we understand their latter end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we become spectators of their last Scene and thereby see their sad
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
be innocent and his tongue guilty If he that speaks lends his tongue doest not thou that hears lend thine ear unto the Devil But thou wilt say Thou canst not think them Heretical in their Opinions who are holy in their lives and therefore won by their example thou attendst unto their Doctrine Yet be not deceâ—ved for Hypocrisie still leads in Heresie by the hand Macedonius Donatus Pelagius and others though Arch-hereticks yet as strict for life as reprobate concerning the faith It is no new thing 2 Tim. 3 8. for the Devil to appear in Samuels shape and mantle 1 Sam 28 14 for Heresie to rise up in the shew and dress of truth Let not then the Preaching some truth and the pretending much holiness be baits to draw thee iâ—to Heresies For that our Apostle here forewarns his Corinthians eminent in gifts and graces he forewarns them with much emphasis of Premonition There must be also Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you that they which are approved may be made manifest among you 4. The propinquity of its danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Explic. Hieromâ—â— Jer 22. there must be also Heresies among you Omnis Haereticus Nascitur in Ecclesia Every Heretick is begotten and brought forth in the Church as a Viperous Brood eating thorow the Womb that bare it He who never profest the Faith of Christ is an Infidel whether Jew Turk or Pagan He who renounceth Christ and the Faith he hath profâ—st is an Apostate such was Judas Simon Magus and Julian He who professing the true Faith in some parts corrupts or overthrows the Faith in other particulars he is an Heretick such was Sabellius Apollinaris Arrius Nestorius Macedonius Pelagius and others Now these three the Apostate Heretick and Infidel have this dâ—fference of degrees in their greatness and guilt of sin The Apostate he is guilty of greatest transgression as violating the most of Obligation The Heretick he is next in guilt of sin as being next in breach of Faith and both are so much worse then the Infidel by how much defection and a traiterous breach of Loyalty is worse then non-submâ—ssion or refusal of Allegeance The Jew Turk and Pagan have the more sin as to the extension of their Infidelity because guilty of more error but the Heretick sins moâ—e as to the intension of the guilt because more opposite to the Law of Faith And of those that fall away they sin so much the more haâ—nously by how much they have been instructed the more fully Heresies then which are ad languorem interitum fidei productae Tert. de Prae. script c. 2. brought forth to the decay and destruction of the Faith they are Tares which grow up in Christ's field Evils which arise in the body yea in the bosom of the Church yea even of that Church which Paul had planted Apollo watered and God given the increase 1 Cor. 3.6 No Purity of faith then may priviledge any Church from the poyson of Heresies since that of Corinth is infested Corinth so famous for the gifts of Tongues of Prophecy of Knowledge of Eloquence yea so eminent for the graces of Faith of Charity of Patience of Hope and in all for Zeal How comes the Wolf then into this fold so strongly guarded How comes this Church of Corinth to be infected and infested with Heresies Why especially because Heresies still appear in the shape of truth and the shew of holiness The Wolf covers himself up so close in the Sheeps clothing Optat. cont Parmen l. 2. Ut prius ovis mordentem sentiat quam praesentiat venientem that the innocent Sheep feels him biting before it perceives him coming And thus many poor souls are unawares seized by Heresie before they discover the false Prophet to be an Heretick Manes himself so prophanely blasphemous yet hides his blasphemy under this vail An Apostle of Jesus Christ and intitles his Heretical Paradoxes with an Haec sunt salubria verba de perenni ac vivo fonte These are the wholsome and saving words from the eternal and living Fountain of Truth so St. Augustine If Simon Magus attract the eye and ear yea the judgment and affection too of the vulgar it is with this cover upon his Divellish Sorceries Acts 8.10 The great power of God If Montanus seduce with his Fanatick dreams it is by the plausible insinuation of being the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Orat. 2. cont A ian Quest Answ Matth. 7.16 promised by Christ and sent from Heaven Yea Arrius the Arch-heretick as full of cruelty and blood as of Heresie and Blasphemy yet in his Thaleia he asserts the doctrine he delivers to be according to the Faith of Gods Elect and of those holy Men who have received the Holy Ghost and were taught of God But if such be the close subtilty and fair shew if such the plausible pretences and yet desperate deceit of Hereticks how are they discovered how are they known Answer Our Saviour himself resolves us By their fruits ye shall know them Not onely meant of their fruits of manners but chiefly of their fruits of Doctrine the evil consequences of what they teach as well as the evil actions which they practise Haeresis docta est mentiri non linguâ tantum sed vitâ Bern. Serm. 65. in Cant. For that oftentimes Heresie is taught not onely to lie in words but also in works not onely with the tongue but also in the life As many teach well which live ill so many teach ill which live well teach ill as to doctrine and opinion which yet live well as to manners and conversation that is well as to the eye of the world but impossible so as to the eye of God For every Heretick as formally such not onely violates the Faith but also makes breach of Charity and where there is not Faith working by Love let the shew of Piety be more then Angelical yet is it Hypocritical and how ever gracious in the eye of men yet is it odious in the sight of God Socrat. l. 2. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 82. We read of Arrius that as he was himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle in disputes so were his followers grave in their sanctity yea for the reverence had to their feigned sobriety temperance and holiness offices of dignity and trust were committed to their charge Yea as for the Macedonians blasphemous in their Heresie yet Nazianzen gives this testimony of them Nâ—zian â— 2â— 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though we admire their lives yet we approve not their doctrine Here you see the blasphemous Macedonians and the no less blasphemous Arrians advanced to offices of dignity for the esteem of their Piety and though horrid Hereticks yet they live as to Formal Religion to the wonder and admiration of the Orthodox Yea Beloved I have my self wondered to see many of the Heretical so Formally
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
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